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TRUBNER’S
ORIENTAL SERIES.
SI-YU-KI.
BUDDHIST RECORDS
OP
THE WESTERN WORLD
TRANSLATED FROM THE CHINESE OF
HIUEN TSIANG (A.D. 6sg).
BY
SAMUEL BEAL,
B.A. (TRIN. CO L. CAMB.), R N (RETIRED CHAPLAIN AND N.I.), PROFESSOR OF CHIN'CHE,
UNIVERSITY COLLEOE, LONDON; RECTOR OF WARE, NORTHUMBERLAND, ETC. i V J
IN TWO VOLUMES .
VOL. II.
LONDON:
KEGAN PAUL, TRENCH, TRUBNER & CO. L—
DRYDEN HOUSE, GERRARD STREET, W.
1906.
[AU rights reserved .]
rrinted by Ballantyne, Hanson Co.
At the Ballantyne Press
CONTENTS.
pAom
Book VI. — Four Countries . • . . i-43
(1) Slii-lo-fii-shi-ti (Sr&vasti) .... I
(2) Kie-pi-lo-fa-su-tu (Kapilavastu^ • • . 13
(3) Lan-mo (Ramagrama) .... 26
(4) Kiu-shi-na-kie-lo (Ku6inagara) • . . 3 1
Book VII. — Five Countries .... 44-81
(1) P’o-lo-ni-sse (V&ntnasi) . ... 44
(2) Chen-chu (Ghazipur) • • . .61
(3) Fei-she-li (Vaisali) . . • . .66
(4) Fo-li-shi (V r ijji) ..... 77
(5) Ni-po-lo (Nepal) . ... .80
Book VIII. — Mo-kie-t’o (Magadha) . . . 82-137
Book IX. — Magadha ( continued ) . • . 138-185
Book X. — Seventeen Countries . • . 1S6-234
(1) I-lau-na-po-fa-to (Hiranyaparvata) . . 186
(2) Cheu-po (Champd) . . • • .191
(3) Kie-chu-hoh-khi-lo (Kajughira or Kajingarha) . 193
(4) Pun-na-fa-t’an-na (P&ndravarddhana) . . 194
(5) Kia-mo-lu-po (K&marftpa) .... 195
(6) San-mo-ta-cli’a (Samotata) . • . .199
(7) Tan-mo-li-ti (Tdinralipti) .... 2c©
(8) Kie-lo-na-su-fa-la-na (Karnasuvarna) • • 201
(9) U-ch’a (Udra) 204
(10) Kong-u-t’o (Konyddha ?) . * • « 206
vi
CONTENTS .
Book X . — continued pag»
(11) Kie-ling-kia (Kalinga) . • • • 207
(12) Kiao-sa-lo (Kosala) ..... 209
(13) ’An-ta-lo (Andhra) . . • . .217
(14) T’o-na-kie-tse-kia (Dhanakataka) . . .221
(15) Chu-li-ye (Chulya or Chola) . . • 227
(16) Ta-lo-pi-ch’a (Dravida) .... 228
(17) Mo-lo-kiu-ch’a (Malakftta) .... 230
Book XI. — Twenty-three Countries • . 235-282
(1) S 3 ,ng-kia-lo (Simhala) .... 235
(2) Kong-kin-na-pu-lo (K6nkanapura) . . . 253
(3) Mo-ho-la-ch’a (Maharashtra) . • . 255
(4) Po-lu-kie-ch’e-p’o (Bharuknchha) . . . 259
(5) Mo-la-p’o (Malava) ..... 260
(6) ’O-ch’a-li (Atali) ..... 265
(7) K’ie-ch’a (Kachha) ..... 266
(8) Fa-li-pi (Valablii) ..... 266
(9) ’O-nan-t’o-pu-lo (Anandapura) . . . 268
(10) Su-la-ch’a (Surashtra) . . 268
(11) Kiu-che-lo (Gurjjara) • • • • 269
(12) U-she-yen-na (Ujjayinl) .... 270
(13) Chi-ki-t’o (?) . ..... 271
(14) Mo-hi-shi-fa-lo-pu-lo (Mali66varapura) . . 271
(15) Sin-tu (Sindh) ..... 272
(16) Mu-lo-san-p’u-lo (Mftlasth&napura) . . 274
(17) Po-fa-to (Parvata) . . . . -275
(18) ’O-tin-p’o-chi-lo (Atyanabakdla) . . • 276
(19) Lang-kie-lo (Langala) .... 277
(20) Po-la-sse (Persia) ..... 277
(21) Pi-to-shi-lo (Pit^ild) .... 279
(22) ’O-fan-ch’a (Avanfla ?).*.. 280
(23) Fa-la-na (Varana or Varnu) . . .281
Book XII. — Twenty-two Countries • . 283-326
(1) Tsu-ku-ch’a (Tsaukftta) . . . *283
(2) Fo-li-shi-sa-t’ang-na (Panhisth&na) . . .285
(3) J An-ta-lo-po (Andar&b) .... 286
CONTENTS.
Book XII. — continued .
(4) KVoh-si-to (Khost)
•
vii
FAC*
287
(5) Hwoh (Kunduz) .
•
287
(6) Mung-kin (Munj&n).
•
288
(7) i (Alireng)
•
289
(8) IIo-lo-liu (Ragh)
•
289
(9) Ki li-seh-mo (Klirishma, or Kisli in)
289
(10) Po li-ho (Bolor)
289
(11) Hi-mo-ta-lo (Himatala)
290
(12) Po-to-chang-na (Baduksh&n)
291
(13) In-po-kin (Yamgan)
291
(14) Kiu-lang-na (Kurana)
292
(15) Ta-mo-sih-teh-ti (Termistat)
292
(16) Ski-k 5 i-ni (Sliikhnan)
295
(17) Shang-mi (S&mbi) .
296
(18) K’ie-p’an-t’o (Khabaudha) .
298
(19) U-sha (Och) .
304
(20) Kie-sha (Kashgdr) .
306
(21) Cho-kiu-kia (Cliakuka ? Yarkiang)
307
(22) Kiu-sa-ta-na (Kliotan) •
•
309
Index .....
•
327
Corrections ....
•
370
BUDDHIST RECORDS OF THE
WESTERN WORLD.
BOOK VI.
Contains an account of four countries , viz., (i) Shi-lo-fu-shi-ti ;
(2) Kie-pi-lo fa-su-tu; (3) Lan-mo ; (4) Ku-slri-na-lc’ie-lo.
Shi-lo-fu-shi-ti [^rAvasti],
The kingdom of Sravastl (Shi-lo-fu-shi-ti) 1 is about
6000 Ji in circuit. The chief town is desert and ruined.
There is no record as to its exact limits (area). The ruins
of the walls encompassing the royal precincts 2 give a circuit
1 The town of Srilvastt, also called
Dharmapattana ( Trikdn daxislta, ii. 1,
13), inUttara (Northern) Kosala, has
been identified by Cunningham with
a great ruined city on the south
bank of the RAptl called Sahet
M&het, about 58 miles north of
Ayddliysl. As Hiuen Tsiang gives
the bearing north-east, and the
distance about 500 li, he evidently
did not travel by the shortest route.
Fa hian (chap, xx.), on the contrary,
gives the distance eight y 6 janas, and
the bearing (corrected) due north,
both of which are correct. For a
full account of Sahet Mahet see
Cunningham, Arch. Survey of lnd.,
vol. i. p. 331 ff. ; see also J. 11 . As. S
vol. v. pp. 122 ff. It figures also in
Brahmanical literature, in which it
is said to have been founded by
Sr&vasta, the son of &r&va and
VOL. II.
grand s on of Y uvan&sva. Harivarfiia ,
670 ; Vishn. Pur . , vol. iii. p. 263 ;
Hall’s Vdsavadattd, Int. p. 53 ;
Malidbhdr.y iii. 12518 ; P&nini, iv.
2, 97 ; Bhdgav. Pur., ix. 6, 21.
With respect, however, to the date
of Vikramaditya of Sr&vasti, Cun-
ningham seems to be misled by the
statement of Hiuen Tsiang {ante, p.
106) that he lived in the middle of
the thousand years after Buddha,
as though this meant 500 A.B.,
whereas it means, as stated before,
in the middle of the thousand years
which succeeded the 500 years after
Buddha, in the middle of the " period
of images,” in fact. See also Bur-
nouf, Jntrod., pp. 20 f., 1 50, 209, 280 ;
Lassen, Irvd. Alt ., vol. iii. pp. 200 f.;
Vassilief, pp. 38, 75, 188, 218.
2 Julien translates here and else-
where hang zhing by palace, but it
A
2 RECORDS OF WESTERN COUNTRIES, [book vi.
of about 20 li. Though mostly in ruins, still there are a
few inhabitants. Cereals grow in great abundance; the
climate is soft and agreeable, the manners of the people
are honest and pure. They apply themselves to learning,
and love religion (merit). There are several hundreds of
mnghdrdmas , mostly in ruin, with very few religious
followers, who study the books of the Sarhmatiya (Cliing-
liang-pu) school. There are ioo D&va temples with very
many heretics. When Tathagata was in the world, this
was the capital of the country governed by Pras&najita-
r£L j a (Po-lo-si-na-chi-to-wnng ). 3
Within the old precincts of the royal city are some
ancient foundations ; these are the remains of the palace of
King Shing-kwau (Prasenajita).
From this not far to the east is a ruinous foundation,
above which is built a small stiXpa ; these ruins represent
the Great Hall of the Law , 4 which King Prasenajita built
for Buddha.
By the side of this hall, not far from it, above the ruins
a stdpa is built. This is where stood the mhara which
King Prasenajita built for Praj&pati 6 Bliikshuni, the
maternal aunt of Buddha.
should be “ the ro^al precincts,” or the
portion of the city in which the royal
palace stood, and which was defended
by a surrounding wall. Cunning-
ham is right therefore in his remarks
on this point, p 332, loc. cit.
* PrasOnajit In the Ax 6 k a Ara -
ddna the following genealogy is
given : —
1. Bimbis/lra (cir. b.c. 540-512).
2. Aj&tasatru, his son, 512.
3. Udayibhadra, his son, 480.
4. Munda, his son, 46.
5. K&kavarnin, his son, 456.
6. Sah&lin, his son.
7. Tulakuchi, his son.
8. Mahainandala, his son, cir. 375.
9. Prase naiit, his son.
10. Nanda, his son.
1 1. Bindus&ra, his son, 295.
12. SusSma, his son.
Little dependence, however, can be
placed on this genealogy, but it may
be compared with the Singhalese
and Brahmanical lists, J. As. 8 . Ben.,
vol. vi. p. 714 ; Asiat Res., vol. v.
p. 286 ; Lassen, Ivd. Alt., vol. i. pp.
859, xxxviii., vol. ii. pp. 71, 222,
1207 ; Burnouf, Jntr., pp 128, 320 ;
Burgess, Archccd . Suw. W. India,
Rep., vol v. p. 43, and Cave Temples ,
pp. 24 f. On PrasOnajit, see Kop-
pen, Die Rel. d. Bud., vol. i. pp. 98,
11 3> 495> 5°7 i Tishn. Fur., vol. iv.
p. 171 ; Mahdbhdr., ii. 332, iii. 11072,
xii. 5924 ; Hariv., 709 f., 2054.
4 The Saddharma Mah&&l&.
5 Prajapatt, formerly written, as
a note tells us, Pajapati, with the
meaning “lord of creatures;" it may
be observed here that Hiuen Tsiang
is the first to introduce the 8 ans-
S/MP<4S77,
3
BOOK VI.]
Still east of this is a stApa to record the site of the
house of Sudatta 6 (Shen-shi).
By the side of the house of Sudatta is a great stilpa.
This is the place where the Afigulim&lya (Yang-kiu-li-
mo-lo) gave up his heresy. The Afigulimiilyas 7 are the
unlucky caste (the criminals) of SrSvasti. They kill
everything that lives, and maddening themselves, they
murder men in the towns and country, and make chaplets
for the head of their fingers. The man in question wished
to kill his mother to complete the number of fingers, when
the Lord of the World (Buddha), moved by pity, went to
him to convert him. Beholding the Lord from far, the
Afugulimalya rejoicing said, “Now I shall be born in
heaven ; our former teacher declared that whoever in-
jures a Buddha or kills his mother, ought to be born in
the Brahma heaven.”
Addressing liis mother, lie said, “ Old woman! I will
leave you for a time till I have killed that great Sha-
man.” Then taking a knife, he went to attack the Lord.
On this Ta tli a gat a stepped slowly as he went, whilst
the Angulimalya rushed at him without slacking his
pace.
The Lord of the World addressing him said, “Why do
you persevere in your evil purpose and give up the better
feelings of your nature and foster the source of evil ? ”
The Afigulimfilya, hearing these words, understood the
wickedness of his conduct, and on that paid reverence to
Buddha, and sought permission to enter the law (i i.e ., the
religious prof cssion of Buddha), and having persevered with
krit forms of proper names into the
Chinese translations. Before him
the Prakrit, or provincial, forms
are used ; for example, in Fa-hian,
instead of Po-lo si-na-chi-to for Pra-
sSnajita, we have Po-sz-nih, corre-
sponding with Pasenat or Pasen-
adi ; instead of Sr&vastt, we have
She-wei for Sewet, &c. For farther
instances see Fo-sko-hing-Uan-king ,
p. 213, notes 1, 2.
6 Sudatta, formerly written Su-ta,
the same as An&thapindada, “ the
friend of the orphan and destitute.”
For an account of his conversion and
subsequent career, see 1 Fo-sho-Jung-
tsan- Icing, p. 201, f.
7 The Angulim&lyas were a sect
founded by a converted brigand, who
wore round his neck a string of
fingers.
4
RECORDS OF WESTERN COUNTRIES . [book vi.
diligence in his religious progress, he obtained the fruit of
au Arhat.
To the south of the city 5 or 6 li is the JStavana. 8
This is where An&thapindada (Ki-kn-to) {otherwise
called ) Sudatta, the chief minister of Pras&iajita-raja,
built for Buddha a vihdra . There was a sahghdrdma
here formerly, but now all is in ruins {desert).
Oil the left and right of the eastern gate has been built
a pillar about 70 feet high ; on the left-hand pillar is
engraved on the base a wheel ; 9 on the right-hand pillar
the figure of an ox is on the top. Both columns were
erected by Aftka-r&ja. The residences {of the ; -priests ) are
wholly destroyed; the foundations only remain, with the
exception of one solitary brick building, which stands
alone in the midst of the ruins, and contains an image
of Buddha.
Formerly, when Tathagata ascended into the Trftyas-
triih&is heaven to preach for the benefit of his mother,
Prasennjita-raja, having heard that the king Udayana had
caused a sandal-wood figure of Buddha to be carved, also
caused this image to he made.
The nobleman Sudatta was a man of “ humanity ” and
talent. He had amassed great wealth, and was liberal in
its distribution. He succoured the needy and destitute,
and had compassion 011 the orphan and helped the aged.
During his lifetime they called him Anatliapindada
(Ki-ku-to — friend of the orphan ) on account of his virtue.
He, hearing of the religious merit of Buddha, conceived a
8 Shi-to-lin, the garden of Jota, the body of an elephant/’ But, in
the prince royal. For the sale of fact, the text says, “ On the face
this garden to Sudatta (Shen-shi) (pedestal, tweni) of the left-hand
and the circumstances attending pillar is the mark ( t figure ) of a wheel
it, see Fo-sho-lti ng tsan-king. p. 217. (the symbol of tiharma); on the top
"For a representation of the scene of of the right-hand pillar is the form
the history, see JBharliut tStH/'Ci, pi. of an ox. 1 his is in agreement with
] v ii Fa-hian's account. r J he only doubt
T u lien’s translation of this pas- is whether twan may not mean “the
sage is very confusing. He says. “On top in that case the wheel would
the top of the left-hand pillar is a be on the top of the left-hand pillar,
dome (coitpole); on the pinnacle (faite) as Fa hian says (chap, xx.)
of the right-hand pillar is sculptured
book vi.] THE JE T A VAN A. 5
deep reverence for him, and vowed to build a vihAra for
him. He therefore asked Buddha to condescend to come
to receive it. The Lord of the World commanded 3aripu-
tca (She-li-t.se u) to accompany him and aid by his counsel.
Considering the garden of Jeta (Shi-to-yuen), the prince,
to be a proper site on account of its pleasant and upland
position, they agreed to go to the prince to make known
the circumstances of the case. The prince in a jeering
way said, “If you can cover the ground with gold ( pieces )
I will sell it (you can buy it).”
Sudatta, hearing it, was rejoiced. He immediately
opened his treasuries, with a view to comply with the
agreement, and cover the ground. There was yet a little
space not filled. 10 The prince asked him to desist, but he
said, “The field of Buddha is true; 11 I must plant good
seed in it.” Then on the vacant spot of ground 12 he
raised a vihdra.
The Lord of the World forthwith addressed Ananda
and said, “ The ground of the garden is what. Sudatta has
bought; the trees are given by J6ta. Both of them,
similarly minded, have acquired the utmost merit. From
this time forth let the place be called the grove of Jeta
(Shi-to) and the garden of An3.thapindada (Ki-ku-to).
To the north-east of the garden of An3thapipclada
(Ki-ku-to) is a st4pa. This is the place where Tath3gata
washed with water the sick Bhikslm. Formerly, when
Buddha was in the world, there was a sick Bhikshu (Pi-tsu),
who, cherishing his sorrow, lived apart by himself in a
10 This incident of the broken pro* the meaning would be " taken or
mise is referred to by Asvaghosha, caught (la) in breaking what he
Fosko-hing-tsan-kin'h p. 217, and gave.” The tree certainly favours
seems to be the subject of the Bhar- this identification ; and the august
hut sculpture, pi. xlv. fig. 9, where figure by the side of Jota would de-
“ the little space not filled” is re- note the u Lord of the World,” or per-
presented, and the broken promise hap “the magistrate ” or S&riputra.
denoted by the broken surface of the “ /.<?., the system of Buddha is
ground. It would perhaps be too founded on truth; alluding to the
bold to suggest chitu pdddsi-la for wish of Jeta to annul the agree-
the inscription, where pdddsi would ment.
be the aorist form of pradd , and u where there wer„ rio trees.
6 RECORDS OF WESTERN COUNTRIES, [book vi.
solitary place. The Lord of the World seeing him, inquired,
“ What is your affliction, living thus by yourself ? ” He
answered, “My natural disposition being a careless one
and an idle one, I had no patience to look on a man sick
(to attend on the $icJe), lz and now when I am entangled in
sickness there is nobody to look on me (attend to me)”
Tath&gata, moved with pity thereat, addressed him and
said, “ My son ! I will look on you ! ” and then touching
him, as he bent down, with his hand, lo ! the sickness was
immediately healed; then leading him forth to the outside
of the door, he spread a fresh mat for him and himself,
washed his body and changed his clothes for new ones.
Then Buddha addressed the Bhikshu, “ From this time
be diligent and exert yourself.” Hearing this, he re-
pented of his idleness, was moved by gratitude, and, filled
with joy, he followed him.
To the north-west of the garden of Anathapindada is
a little stilim. This is the place where Mudgalaputra
(Mo-te-kia-lo-tseu) vainly exerted his spiritual powder in
order to lift the girdle (sash) of Sariputra (Slie-li-tseu).
Formerly, when Buddha was residing near the lake Wu-
j eli-no, 14 in the midst of an assembly of men and
I)6vas, only Sariputra (Slie-li-tseu) was absent (had not
time to join the assembly). Then Buddha summoned
Mudgalaputra, and bade him go and command him to
attend. Mudgalaputra accordingly went.
S&riputra was at the time engaged in repairing his
religious vestments. Mudgalaputra addressing him said,
“ The Lord, who is now dwelling beside the Anavatapta
lake, has ordered me to summon you.”
$&riputra said, “Wait a minute, till I have finished
repairing my garment, and then I will go with you.”
** This differs from Julien’s ver- dent somewhat like that in the text,
sion ; he makes the fault of the Bhik- see Sacred Books of the Bast, vol.
shu t • consist in neglecting his own xvii. p. 241.
sickness; but it seems rather to J4 No feverish affliction, i.c., cool;
have been his former indifference to aritaratapta. See ante , vol. i. p. 1 1,
the sickness of others. For as inci- note 28.
7
book vi.] PLOT TO SLANDER BUDDHA •
Mudgalaputra said, “ If you do not come quickly, I will
exert my spiritual power, and carry both you and your
house to the great assembly/'
Then &firiputra, loosing his sash, threw it on the
ground and said, “ If you can lift this sash, then perhaps
my body will move (or, then I will start). ,, Mudgala-
putra exerted all his spiritual power to raise the sash,
yet it moved not. Then the earth trembled in conse-
quence. On returning by his spiritual power of loco-
motion to the place where Buddha was, he found &lri-
putra already arrived and sitting in the assembly.
Mudgalaputra sighing said, “Now then I have learned
that the power of working miracles is not equal to the
power of wisdom.” 16
Not far from the stiXpa just named is a well. Tatlifi,-
gata, when in the world, drew from this well for liis
personal use. By the side of it is a st4pa which was
built by A£ oka-raj a ; in it are some iarlras 16 of Tathft-
gata ; here also are spots where there are traces of
walking to and fro and preaching the law. To com-
memorate both these circumstances, ( the Icing) erected a
pillar and built the stiXpa. A mysterious sense of awe
surrounds the precincts of the place ; many miracles are
manifested also. Sometimes heavenly music is heard,
at other times divine odours are perceived. The lucky
(happy) presages ( or y the omens that indicate religious
merit) would be difficult to recount in full.
Not far behind the sanghdrdma {of Andthapindada) is
the place where the Brahmach&rins killed a courtesan, in
order to lay the charge of murdering her on Buddha (in
order to slander him). Now Tath&gata was possessed of
the tenfold powers , 17 without fear , 18 perfectly wise, honoured
16 Mudgalaputra excelled all the 17 Buddha was called Dasabala
other disciples in miraculous power, (shi-li) on account of the ten powers
Sfiriputra excelled in wisdom. Fo- he possessed, for which «eo Burnouf,
sho-hing-tmn king, ver. 1406. Lotas , p. 781, and Hardy, Manual
16 There is no mention of iS&ri- 0/ Budhism , p. 394.
putra in the text, as Julien trans* 18 Abhaya, an epithet given to
late8 ; the two symbols, she li , for every Buddha (Eitel, Handbook^
sartra, misled him. 8. v.)
8 RECORDS OF WESTERN COUNTRIES . [bookvi.
by men and D6vas, 19 reverenced by saints and sages ; then
the heretics consulting together said, “We must devise
some evil about him, that we may slander him before the
congregation.” Accordingly they allured and bribed this
courtesan to come, as it were, to hear Buddha preach, and
then, the congregation having knowledge of the fact of her
presence, they (the heretics) took her and secretly killed
her and buried her body beside a tree, and then, pretend-
ing to be affected with resentment, they acquainted the
king ( with the fact of the womans death). The king ordered
search to be made, and the body was found in the Jeta-
vana. Then the heretics with a loud voice said, “This
great Sramana Gautama 20 is ever preaching about moral
duty and about patience ( forbearance ), but now having
had secret correspondence with this woman, he lias killed
her so as to stop her mouth ; but now, in the presence of
adultery and murder, what room is there for morality and
continence ? ” The Devas then in the sky joined together
their voices and chanted, “ This is a slander of the infamous
heretics.”
To the east of the sanghdrdma ioo paces or so is a
large and deep ditch; this is where Devadatta 21 having
plotted to kill Buddha with some poisonous medicine, fell
down into hell. Devadatta was the son of Dr6nodana-r&ja
(Ho-wang). Having applied himself for twelve years with
earnestness, he was able to recite 80,000 (verses) from the
treasury of the law. Afterwards, prompted by covetous-
ness,he wished to acquire the divine (supernatural) faculties.
Associating himself with evil companions, they consulted
together, and he spake thus : “ I possess thirty marks
(of a Buddha), not much less than Buddha himself; a great
19 Devamaimssapujitam. also said to be his brother-in-law,
-° Tliis is Buddha’s g6tra name, being brother to YasSodhara, Bud-
taken from the name probably of dha’s wife. He was tempted to aim
the Purohita of the &&kyas. It is at the first place in the Buddhist
used in Northern books as a term of community, and when he failed in
disrespect. this he plotted to take the life of
Devadatta (Ti-po-ta-to) the Buddha. (See Oldenberg, Buddha ,
cousin of Buddha, being the son of p. 160. '
Dronodana, Buddha’s uncle. He is
9
Book vi.] THE SLANDER OF CHANSCHA.
company of followers surround me ; in what respect do I
differ from Tath&gata ? ” Having thought thus, he forth-
with tried to put a stumbling-block in the way of the
disciples, but S&riputra and Mudgalaputra, obedient to
Buddha’s behest, and endowed with the spiritual power of
Buddha himself, preached the law exhorting the disciples
to re-union. Then DSvadatta, not giving up his evil
designs, wickedly placed some poison under his nails,
designing to kill Buddha when he was paying him homage.
For the purpose of executing this design he came from a
long distance to this spot, but the earth opening, he went
down alive into hell.
To the south of this again there is a great ditch, where
Kuk&li 22 the Bhikshunl slandered Tathagata, and went
down alive into hell.
To the south of the KukaU ditch about 800 paces is
a large and deep ditch. Channel) a, 23 the daughter of
a Br&hman, calumniated Tathagata, and here went down
alive into hell. Buddha was preaching, for the sake of
Devas and men, the excellent doctrines of the law, when
a female follower of the heretics, seeing from afar the
Lord of the World surrounded by a great congregation
who venerated and reverenced him, thought thus with
herself, “ I will this very day destroy the good name of
this Gautama, in order that my teacher may alone enjoy
a wide reputation.” Then tying a piece of wood next
her person, she went to the garden of Anatliapindada,
and in the midst of the great congregation she cried with
a loud voice and said, “This preacher of yours has had
private intercourse with me, and I bear his child in my
womb, the offspring of the Sakya tribe.” The heretics
all believed it, but the prudent knew it was a slander.
At this time, 6akra, the king of Devas, wishing to dis-
sipate all doubt about the matter, took the form of a
22 KukA.li (Kiu-kia-li-pi-tsu) also * 8 For the history of this woman,
called K 6 k&l!, interpreted “ bad called Chinchi (Chan-che) or Chin-
time.” She is also called G 6 pAli ; chimanA, see Hardy, Manual of Bud-
•he was a follower of Devadatta. hwin, p. 275 ; also Fa-hian, chap, xx.
jo RECORDS OF WESTERN COUNTRIES, [book vl
white rat, and nibbled through the bandage that fastened
the ( wooden ) pillow to her person. Having done so, it
fell down to the ground with a great noise, which startled
the assembly. Then the people, witnessing this event,
were filled with increased joy ; and one in the crowd
picking up the wooden bolster, held it up and showed
it to the woman, saying, “ Is this your child, thou bad
one?” Then the earth opened of itself, and she went
down whole into the lowest hell of Aviclil, and received
her due punishment.
These three ditches 24 are unfathomable in their depth ;
when the floods of summer and autumn fill all the lakes
and ponds with water, these deep caverns show no signs
of the water standing in them.
East of the sanghdrama 60 or 70 paces is a vihdra
about 60 feet high. There is in it a figure of Buddha
looking to the east in a sitting posture. When Tath&-
gata was in the world in old days, lie discussed here with
the heretics. Farther east is a Deva temple of equal size
with the vihdra . When the sun is rising, the Deva
temple does not cast its shade on the vihdra , but when
it is setting, the vihdra obscures the Deva temple.
Tiiree or four li to the east of the vihdra “ which
covers with its shadow” is a ship a. This is where
^ariputra discussed with the heretics. When Sudatta
first bought the garden of the Prince Jeta for the pur-
pose of building a vihdra for Buddha, then Sstriputra
accompanied the nobleman to inspect and assist the plan.
On this occasion six masters of the heretics sought to
deprive him of his spiritual power, ^ariputra, as occasion
offered, brought them to reason and subdued them. There
is ft vihdra by the side, in front of which is built a stiXpa ;
this is where Tatliagata defeated the heretics and acceded
to the request of VU&khft, 26
84 These gulfs or ditches have build a vihdra. For the history
all been identified by Cunningham, of Vis£kh&, see Hardy, Man . of
See Arch. Survey, vol. i. p. 342. Budh p. 220 seq.
86 That is, accepted her offer to
book vi.] THE SAKYA MAIDENS. u
On the south of the stdjpa erected on the spot where
Buddha acceded to Vi&ikha’s request is the place where
Virh^haka-r&ja, 26 having raised an army to destroy
the family of the S&kyas, on seeing Buddha dispersed
his soldiers. After King Virftdhaka had succeeded to
the throne, stirred up to hatred by his former disgrace,
he equipped an army and moved forward with a great
force. The summer heat being ended and everything
arranged, lie commanded an advance. At this time a
Bhikshu, having heard of it, told Buddha; on this the
Lord of the World was sitting beneath a withered tree ;
Virudhaka-r&ja, seeing him thus seated, some way off
alighted from his chariot and paid him reverence, then
as he stood up he said, “There are plenty of green and
umbrageous trees ; why do you not sit beneath one of
these, instead of under this withered one w r ith dried
leaves, where you walk and sit?” The Lord said, “My
honourable tribe is like branches and leaves ; these being
about to perish, what shade can there be for one be-
longing to it?” The king said, “The Lord of the World
by his honourable regard for his family is able to turn my
chariot.” Then looking at him with emotion, he disbanded
his army and returned to his country.
By the side of this place is a st'Apa; this is the spot
where the Sfikya maidens were slaughtered. Virfhjlhaka-
r&ja having destroyed the Sakyas, in celebration of his
victory, took 500 of the Sakya maidens for his harem.
The girls, filled with hatred and rage, said they would
never obey the king, and reviled the king and his house-
hold. The king, hearing of it. was filled with rage, and
ordered them all to be slaughtered. Then the officers,
obedient to the king’s orders, cut off their hands and
feet, and cast them into a ditch. Then all the S&kya
maidens, nursing their grief, invoked Buddha. The Lord
i0 Virftdhaka was the son of of them, and they deceived him. Soe
Prasenajit by a servant- woman of infra ,
the Sakyas. He had asked a wife
12
RECORDS OF WESTERN COUNTRIES . [book vr.
bv his sacred power of insight having beheld their pain
and agony, bade a Bhikshu take his garment and go to
preach the most profound doctrine to the S&kva girls,
viz., on the bonds of the five desires, the misery of trans-
migration in the evil ways, the pain of separation be-
tween loved ones, and the long period ( distance ) of birth
and death. Then the Sftkya maidens, having heard the
instructions of Buddha, put away the defilement of sense,
removed all pollutions, and obtained the purity of the
eyes of the law; then they died and were all horn in
heaven. Then Salem, king of Dfivas, taking the form of a
Brahman, collected their hones and burnt them. Men of
succeeding years have kept this record.
By the tide of the still pa commemorating the slaughter
of the Sakvas, and not far from it, is a great lake which
has dried up. Tin’s is where Virfidhaka-ruja went down
bodily into hell. The world-honoured one having seen
the Sfikya maidens, went hack to the Jeiavana, and there
told the Bhik'hus, “Now is King Virfidhnka’s end come;
after seven days* interval a fire will come forth to burn up
the king.” The king hearing t lie prediction, was very
frightened and alarmed. On the seventh day he was
rejoiced that no harm had come, and in order to gratify
himself he ordered the women of his palace to go to the
lake, and there he sported with them on its shores, stroll-
ing here and there with music and drinking. Still, how-
ever, he feared lest fire should burst out. Suddenly,
whilst lie was on the pure waters of the lake, the waves
divided, and Haines burst forth and consumed the little
boat in which he was, and the king himself went down
bodily into the lowest hell, there to suffer torments.
To the north-west of the sanglidmma 3 or 4 li, we come
to the forest of Obtaining -Sight (Aptanetravana ?) where
are vestiges of Tathfigata, who walked here for exercise,
and the place where various holy persons have engaged
in profound meditation. In all these places they have
erected posts with inscriptions or else stdpas.
book vx.] KAPILA VASTU. 13
Formerly there was in this country a band of 500
robbers, who roamed about through the towns and villages
and pillaged the border of the country. Prasenajita-raja
having seized them all, caused their eyes to be put out
and abandoned them in the midst of a dark forest. The
robbers, racked with pain, sought compassion as they
invoked Buddha. At this time Tatliagata was in the
vihdra of the .Jctavana, and hearing their piteous cries
(t>., by his spiritual power), he was moved to compassion,
and caused a soft wind to blow gently from the Snowy
Mountains, and bring with it some medicinal (leaves?)
which tilled up the cavity of their eye-sockets. They
immediately recovered their sight, and lo ! the Lord of the
World was standing before them. Arriving at the heart
of wisdom, they rejoiced and worshipped. Fixing their
walking-staves in the ground, they departed. This was
how they took root and grew.
To the north-west of the capital 16 li or so, there is an
old town. In the Bhadra-kalpa when men lived to
20,000 years, this was the town in which Ivasyapa
Buddha was born. To the south of the town there is a
stupa. This is the place where he first met his father
after arriving at enlightenment.
To the north of the town is a sMp't, which contains
relics of the entire body 27 of Ka^yapa Buddha. Both
those were built by Asoka.-ru.ja.. I rom this point going
south-east 500 li or so, we come to the country of Kie-pi-
lo-fa-sse-ti (Ivapilavastu).
KlE-PI-LO-FA-SU-Ttr [KAPILAVASTrj.
This country 28 is about 4000 li in circuit. There are
37 Tlie expression used here is
the same as that employed by Fa-
ll ian when speaking of the great
Kasyapa (chap, xxxiii.), whose
“entire body” is preserved in the
Cock’s-foot Mountain near Buddha
Gay&.
23 This is the country of Buddhas
birth. The story of his ancestor*/
occupation of this district will be
found in Sp. Hardy, Man. of
chap, vi., and elsewhere. Speaking
generally, the country of Kapila-
vastu is the tract of land lying be-
14 RECORDS OF WESTERN COUNTRIES, [book vi.
some ten desert 29 cities in this country, wholly desolate
and ruined. The capital is overthrown and in ruins. Its
circuit cannot be ficcurately measured. The royal precincts 30
within the city measure some 14 or 15 li round. They
were all built of brick. The foundation walls are still
strong and high. It lias been long deserted. The peopled
villages 31 are few and waste.
There is no supreme ruler ; each of the towns appoints
its own ruler. The ground is rich and fertile, and is
cultivated according to the 3‘egular season. The climate
is uniform, the manners of the people soft and oblig-
ing. There are 1000 or more ruined sangJi dramas re-
maining; bv the side of the royal precincts there is
still a sangdhrdma with about 3000 {read 30) followers
in it, who study the Little Vehicle of the Sammatiya
school.
There are a couple of I)eva temples, in which various
sectaries worship (live). Within the royal precincts are
some ruined foundation walls ; these are the remains of
the proper 32 palace of Suddh6dana-r£,ja ; above is built
a vikdra in which is a statue of the king. Not far from
this is a ruined foundation, which represents the sleeping
tween the Ohagra river and the
Gan dak :l, from FaizaMd to the con-
fluence of the>>e rivers. The direct
measurement gives a circuit of 550
miles, which would represent up-
wards of 600 miles by road. Hiueu
Thiang estimates the circuit at 4000
li. The capital of the country, called
by the same name, has been identified
by Mr. Carlleyle, with a site called
Bhuila, in the north- western part of
the Basti district, about 25 miles
north-east from Faizahad. It is
plain that if this is so, the distance
from Sr&vasti given by Hiuen Tsiang
is much in excess of the actual dis-
tance. See Arch. Surt ry of India,
vol. xii. p 83.
The expressions u»ed in the
text are very marked ; the pilgrim
says “desert cities ten in number
are waste and desolate to the highest
degree.”
Here we have again the expres-
sion kuny shiny to denote the forti-
fied part of the town, within w hich
was the palace and its surroundings.
This is in agreement with Mr. Carl-
ley le’s remark in Arch noivy. Survey
of India, vol. xii. p. 144.
31 Or, the inhabited suburbs or
streets.
** It may lie either “the proper,”
i.e.i private, or “the principal’' palace
{c/uny). From Mr.Carllevle’s remarks
we may perhaps conclude that this
palace was situated in the southern
portion of the enclosed precinct. The
vihdra had evidently been built after
the palace was in ruins. The statue
of the king seems to have been there
in Hiuen Tsiang’s time.
*5
BOOK vi.] HOROSCOPE CAST BY ASITA .
palaco of Mah&mftya, 83 the queen. Above this they
have erected a vihdra in which is a figure of the queen.
By the side of this is a vihdra ; 84 this is where B6dhisattva
descended spiritually into the womb of his mother. There
is a representation of this scene 85 drawn in the vihdra .
The Mah&sthavira school say that BSdhisattva was con-
ceived on the 30th night of the month TJ-ta-lo- dn-sha-cha
(Uttar&sMcllia). This is the 15th day of the 5U1 month
(vnth us). The other schools fix the event on the 23d day
of the same month. This would be the 8th day of the
5th month (with us).
To the north-east of the palace of the spiritual concep-
tion is a stil.pa ; this is the place where Asita the Rlslii
prognosticated the fortune {took the horoscope or signs of)
the royal prince. 36 On the day when the Bodhisattva was
born there was a gathering (a succession) of lucky indica-
tions. Then Suddhodaiia-raja summoned all the sooth-
sayers, and addressing them said, "With respect to this
child, what are the fortunate and what the evil (signs) ?
As it is right, so do you clearly answer me.” In reply
they said, "According to the record of the former saints
the signs are especially fortunate. If lie remains in
secular life he will be a Chakravartin monarch ; if he leaves
his home lie will become a Buddha.” 37
88 Mr. Carlleyle excavated a site
which he thinks represents tins “bed-
chamber.” If we may judge from
the size of the building (71 feet
square), it would represent the palace
of the king and the chain her of the
queen. The fact of its being built
of “ very largo ancient bricks ” cer-
tainly favours the identification of
the place with the inner city de-
scribed by Hiuen Tsiang.
84 Mr. Carlleyle places this vihdra
about 50 feet W.N. W. from the bed-
chamber ruins, the sttipa of Asita
being situated to the north-east of
it.
85 This representative scene is one
of the best known of the Buddhist
sculptures. See Tree and SerjHnt
Warship, pi. xxxiii. : St/) pa of Bhar-
hut , pi. xxviii. ; Lolita V tutor a {You-
caux), pi. v.
The horoscope cast by Asita the
soothsayer is another well-known
incident in the Buddhist legend
Fo-sho-h i ny-tsan-ki uy, vv. 70 ff. Bor
an interesting representation of it
see Mrs. Spcirs' Life in Ancient India,
p. 248, also Burgess, Cure Tempi* s
( A jan t ft), p. 308. The stupa of Aiita
is supposed by Mr. Carlleyle to be
the solid brjck structure lie found
about 400 feet NN.E.JN, from
the bed-chamber of May a. This
may be so ; but the horoscope
was actually cast within the pa-
lace.
87 Arrive at complete, equal, perfect.
16 RECORDS OF WESTERN COUNTRIES, [book vi
At this time the Rishi Asita, coming from afar, stood
before the door, 38 and requested to see the king. The
king, overjoyed, went forth to meet and reverence him,
and requested him to be seated on a precious chair ; then
addressing him he said, “ It is not without an object that
the Great Rishi has condescended to visit me this day.”
The Rishi said, " I was quietly resting (or, observing the
summer rest) in the palace of the DSvas, when I sud-
denly saw the multitude of the Devas dancing together
for joy. 39 I forthwith asked why they rejoiced in this
extravagant way, on which they said, ‘Great Rishi, you
should know that to-day is born in Jambndvipa, of Mitya,
the first queen of Suddhodana-nija of the Sakya line, a
royal son, who shall attain the complete enlightenment
of samluilhi, and become all-wise.’ 40 Hearing this, I
have come accordingly to behold the child ; alas ! that my
age should prevent me awaiting the holy fruit.” 41
At the south gate of the city is a sttlpa. This is
where the royal piince, when contending with the 6akya
princes, cast the elephant away. 42 The royal prince
having contended in the public competition (of arts and
athletic cecrcUcs), was left entirely alone ( without compeer )
among them all, (or, in every exercise). And now the
wisdom. “To lea\e his homo"
means, if he becomes a hermit or
ascetic. The signs on the child's
body arc alluded to in \ or. 45 of the
liuddha-charita (Fo -sho-hunj - tsa n •
kiny), and the exact words of the
prediction in the following verse,
46.
38 From this it is plain that the
site on which the stApa was after-
wards built was originally a part of
the palace.
Shan mo txuh to, moving their
hands and feet. Such a scene
among the Devas will be found in
Tree and Serpent Worship , pi. lxxiii.
fig. 2.
40 Julien remaiks in a note that
this phrase yeh. txai chi (Sam bud -
dhasa) corresponds to the name
given to the prince, viz., SarvP
rthasiddha, but this signifies ‘‘pos-
sessed of every excellency ** (yih tsai
yau it.
41 That is, either seeing him
arrived at the holy fruit of a
Uuddhha, or myself arriving at
the holy fruit of an Arliat by his
teaching.
42 The spot should be just inside
the southern gate of the city, not
necessarily the royal city or the
palace precincts, but the entire
city. The story as it is generally
received is that the elephant when
it fell blocked the gate entrance,
and that Nanda pulled it off the
road and left it on one side. The
prince then flung the elephant across
the moat. It must, therefore, have
been within the moat.
THE ELEPHANT-DITCH.
17
BOOK VI.]
Mahfirfija Suddhfidana, after receiving congratulations
(or, congratulating him), was about to go back to- the
city. 43
At this time the coachman was leading out the elephant
and just about to leave the city. DSvadatta, confident as
ever in his brute strength, was just entering the gate from
without ; forthwith he asked the coachman, “ Who is going
to ride on this gaily caparisoned elephant?” He said,
“The royal prince is just about to return, therefore I am
going to meet him.” I)6vadatta, in an excited manner,
pulled the elephant down, and struck his forehead and
kicked Ids belly, and left him lying senseless, blocking
the way so that no one could pass. As they could not
move him out of the way, the passers-by were stopped
on their route. Nanda coming afterwards, asked, “ Who
has killed the elephant?” They said, “It was Dfiva-
datta.” Forthwith he (Nanda) drew it on one side of the
road. The prince-royal then coining, again asked, “ Who
had done the foul deed of killing the elephant?” They
replied, “Fovadatta killed it and blocked up the gate
with it, and Nanda drew it on one side to clear the road.”
The royal prince then lifted the elephant on high and
threw it across the city moat; the elephant falling on
the ground caused a deep and wide ditch ; the people
since then have commonly called it “the fallen-elephant
ditch.” 44
13y the side of this is a rilutra in which is a figure of
the royal prince. By the side of this again is a vilidra ;
this was the sleeping apartment of the queen and the
prince; in ii is a likeness of YasddharA, and (the child)
43 .Tulicn makes this return refer that this is the spot indicated in the
to the prince. But there is no text {Arch. JSuri\, vol. xii. Introd.)
mention made of him, but of the But, of course, the whole matter is
king. legendary. The vtharas by the side
44 That is, the “Hastigarta.” of this ditch, and said to be built on
There is a circular tank about 340 the site of the palace of the prince
feet to the south of the ditch of Bhuila and his wife, would indicate that his
which is still called the “ Hat hi palace was outside the walls ; how,
Kii!id”or “Hatlii Gadhe.” General then, are we to explain the story of
Cunningham is perfectly convinced liis flight from the palace?
VOL. II. R
i8
RECORDS OF WESTERN COUNTRIES, [book vr.
Babul a. By tlie side of the queen's chamber is a vihdra
with a figure of a pupil receiving his lessons ; this indi-
cates the old foundation of the school-house of the royal
prince.
At the south-east angle of the city is a vihdra in which
is the figure of the royal prince riding a white and liigh-
prancing horse; 45 this was the place where lie left the city.
Outside each of the four gates of the city there is a
vihdra in which there are respectively figures of an old
man, a diseased man, a dead man, and a Sraman. 46 It was
in these places the royal prince, on going his rounds,
beheld the various indications, on which he received an
increase of (rcliyiovs) feeling, and deeper di-gust at the
world and its pleasuies ; and, filled with this conviction,
he ordered his coachman to return and go home again.
To the soutli of the city going 50 li or so, we come
to an old town where there is a stApu. This is the place
where lvrakuchchhanda Buddha was born, during the
Bhadra-kaljia when men lived to 6c, 000 years. 47
To the south of the city, not far, there is a stupa;
this is tlie place where, having arrived at complete en-
lightenment, lie met his father.
To the south-east of tlie city is a stupa where are that
Tathagata’s relies (of his bejiuaihed body) ; before it is
erected a stone pillar about 30 feet high, on the top of
which is carved a lion. 48 By its side (or, on its side) is a
45 Julien gives “a \\ Idle elephant ” this Buddha must he sought about a
46 That is, the sights which met yGjana *8 iniles) to the south-west of
the prince’s gaze when lie left the Kapilavastu, ami not, as Mr. Car-
city on his excursion. These pro- lleyle indicates, at Kagra, 7^ miles
dictive signs me well known. They to the north-west of that place,
are found also in the History of Ta-hian visited this place after
Barlaam ami .foasaph (Budhisat), to leaving JSravasti, then went north
which I called attention in the > car about 8 miles, then cast 8 miles to
1869, Buddhist PHyrims, p. 80, n. Kapilavastu. Jnd. Ant., vol. xi.
Mr. Carlleylo notices four mounds p. 293.
outside the citadel of LJhuila corre- 48 Mr. Carlleylo, when at Nagra,
sponding with the sites of these thought ho had discovered the
vihdras. pedestal 011 which this pillar stood 5
47 Krakuchchlianda was the first the pillar was gone, and the natives
of the live Buddhas of the Bhadra- denied all knowledge of it or its
kalpa. The fabled birthplace of history. Their ignorance is not to
19
book vl] THE PLOUGHING FESTIVAL.
record relating the circumstances of liis Nirvana. It was
erected by Asoka-raja.
To the north-east of the town of Krakuchchhanda
Buddha, going about 30 li, we come to an old capital
(or 9 great city) in which there is a stupa. This is to
commemorate the spot where, in the Bhadra-kalpa when
men lived to the age of 40,000 years, Kanakamuni
Buddha was born. 49
To the north-east of the city, not far, is a stupa ;
it was here, having arrived at complete enlightenment,
he met his father.
Farther north there is a stupa, containing the relics of
his bequeathed body; in front of it is a stone pillar with
a lion on the top, and about 20 feet high; on this is
inscribed a record of the events connected with his 2 V/r-
•cdna; this was built by Asoka-raja.
To the north-east of the city about 40 li is a stupa.
This is the spot where the prince sat in the shade of a
tree to watch the ploughing festival. TTeie he engaged
in profound meditation and reached the condition of
“ absence of desire.” 50 The king seeing the prince in the
shade of the tree and engrossed in quiet contemplation,
and observing that whilst the sun’s rays shed their bright
light around him, yet the shadow of the tree did not move,
be wondered at, considering they
lived 16 or iS miles from the site
named bv J linen Tsiang.
49 Kanakamuni, a mythological
person, the s { eond of the five
Buddhas of the Bhadra-kalpa. His
birthplace is identified by Mr.
Carlleyle with a village called
Kanakpur, about a yojana to the
west of Kapilavastu. As this dis-
tance and bearing agree with Fa-
bian’s account, and nearly so with
that of Hiuen T&iang, it may be
correct.
80 This incident is recorded in
all the Lives of Buddha. See Fo-
sho-hingUan-king, vv. 330 ff. The
figure of the prince lo.-st in medi-
tation under the Jambu tree will
be found in Tree and Serpent Wor-
ship, pi. xxv. fig. I, where tin*
leaves or flowers of the tree an*
bent down to cover the young
prince, from the top of whose head
the light of profound meditation
proceeds, whilst the figures .search-
ing throughout the garden, and
looking in at the three palaces of
the prince, denote the perplexity
of his attendants and father, as to
his whereabouts. See the particu-
lars in the Romantic Legend of
Buddha .
20
RECORDS OF WESTERN COUNTRIES . [book vi.
his heart, recognising the spiritual character of the prince,
was deeply reverent.
To the north-west of the capital there are several
hundreds and thousands of stupas, indicating the spot
where the members of the Silky a tribe were slaughtered.
Virudliaka-rfij a having subdued the Sakyas, and cap-
tured the members of their tribe to the number of 9990
myriads of people, then ordeied them to be slaughtered . 51
They piled their bodies like straw, and their blood was
collected in lakes. The Devas moved the hearts of men to
collect their bones and bury them.
To the south-west of the place of mnssacie are four-
little stupas. This is the place where the four Sakyas
withstood an army. "When first J'rasenajita became
king, he sought an alliance h} r marriage with the Sfikya
race. The Sakyas despised him as not of their family,
and so deceived him by giving him as a wife a child
of a servant, whom they largely endowed. Prasenajila-
laja established her as his principal queen, and she
brought forth in due time a son, who was called Yirtid-
hak a -raj a. And now VirMhaka was desirous to go to
the family of his maternal uncles to pursue his studies
under their direction. Having come to the south part of
t lie city, lie there saw a new preaching-hall, and there
lie stopped his chariot. The Sakyas hearing of it,
forthwith drove him away, saving, “How dare you, base-
born fellow! occupy this abode, an abode built by the
Sakyas, in appearance (or, intended for) an abode of
Jlud'dlia ? ”
After Yiriidhaka had succeeded to the throne he longed
to revenge his former insult; he therefore raised an army
51 The enmity of Virftdhaka (Pi- (Jarileyle states, J> 1 73 )» hut an
]u-tse-kia) was owing to tlie insult alien. The position the S ikyas
the Kak\ as had paid liis father in held as “a holy iamily” is a pecu-
wedding him to a slave, and also to liarity not vet thoio.jghly under-
tln* epithet “base born ” they ap- stood. The site of the slaughter has
jibed to him (see ante, vol. i. p 1 2 8 ). been identified with a jilace called
Jrl is father, Prasonajita, was not a lihata or llatllia, about S miles to
kinsman of the Sakyas Mr. the north-west of lihuila.
book vi.] BUDDHA VISITS HIS FATHER . 21
and occupied this place with his troops, who took posses-
sion of the fields. Four men of the Sfikyas who were
engaged in ploughing between the watercourses 52 im-
mediately opposed the progress of the soldiers, and having
scattered them, entered the town. Their clansmen, con-
sidering that their tribe was one in which there had been
a long succession of universal monarch?, and that the
honourable children of such righteous kings 53 had dared
to act cruelly and impetuously, and without patience to
kill and slay, and so had brought disgrace on their
family, drove them away from their home.
The four men, having been banished, went to the north
among the Snowy Mountains ; one became king of the
country of Bamyan, one of Udyana, one of Ilimatala,
one of $ ihiibi (Kausfnnbi?). They have transmitted their
kingly authority from generation to generation without
any interruption. 54
To the south of the city 3 or 4 li is a grove of Nyagrddha
trees in which is a ntApcv built by Asoka-raja. This is
the place where Sakya Tathagata, hawng returned to his
country after his enlightenment, met his father and
preached the law. 55 Suddhodana - raja, knowing that
Tathagata had defeated Mara and was engaged in travelling
about, leading people to the truth and converting them,
was moved by a strong desire to see him, and considered
how lie could pay him the reverence due to him. lie
therefore sent a messenger to invite Tathagata, saying,
“Formerly you promised, when you had completed your
purpose to become a lluddha, to return to your native
place. These are your words still unperformed ; now then
52 Hun man, the rills dividing of the S&kya youths is met with in
fields. the Southern records {Mahdramm).
w This is a difficult passage, and See Max Muller, Z list. Anc. San si.
the translation doubtful, but it is Lit... p. 285. The story of the king
less obscure than that in the French, of Udyana and the Nfiga girl occurs
The idea is that S&kya children, de- above, Book iii., vol. i. p. 129.
scended from holy kings, ought not to 16 If or this part of Buddha’s
have resisted even an invader. history see Fo-x/io-hing-tsan-king,
64 This story of the banishment varga 19.
22
RECORDS OF WESTERN COUNTRIES, [book vi.
is the time for you to condescend to visit me.” The
messenger having come to the place where Buddha was,
expressed to him the king's desire {mind). Tatlutgata in
reply said, “ After seven days I will return to my native
place." The messenger returning, acquainted the king
with the news, on which Suddh6dana-raja ordered his
subjects to prepare the way by watering and sweeping it,
and to adorn the road witlrincense and flowers ; and then,
accompanied bv his officers of state, he proceeded 40 li
beyond the city, and there drew up his chariot to await
his arrival. Then Tathagata with a great multitude
advanced; the eight Vajrapilnis surrounded him as an
escort, the four heavenly kings went before him; divine
Sakra, with a multitude of Devas belonging to the woild
of desires (Kilimi-loka), took their place on the left hand ;
Brahma-raja with Devas of Bupa-loka accompanied him 011
the right. The Bhikshu priests walked in order behind,
Buddha by himself, as the full moon among the stars,
stood in the midst; his supreme spiritual presence shook
the three worlds, the brightness of his person exceeded
that of the seven lights; 60 and thus traversing the air lie
approached his native country. 67 The king and ministers
having reverenced him, again returned to the kingdom,
and they located themselves in this Nyagrodlia grove.
By the side of the saiif/Jiardma, and not far from it, is a
btupa ; this is the spot where Tathagata sat beneath a great
tree with his face to the east and received from his aunt a
golden-tissued kasha yd garment. 58 A little farther on is
another st 4 pa ; this is the place where Tathagata converted
eight king’s sons and 500 Sakyas.
Within the eastern gate of the city, on the left of the
road, is a stUpa; tin’s is where the Prince Sidd&rtha prac-
tised {athletic sports and competitive) arts.
86 Sun, moon, and five planets. be kept by the great Kilsyapa in the
fi 7 The exaggeration found in the Cock’s -foot Mountain for Maitrdya.
visit of Buddha to his native country Buddha’s aunt was Mahdpraj&pat},
is common to all the records. who was at the head of the female
68 This is the garment supposed to disciples.
THE ARROW-WELL.
23
BOOK VI.]
Outside the gate is the temple of l^vara-dlva. In the
temple is a figure of the Diva made of stone, which has
the appearance of rising in a bent position.*® This is
the temple which the royal prince when an infant (in
swaddling clothes ) entered. King f^uddhodana was re-
turning from the Lumbini (Lavani— La-fa-ni) garden,* 0
after having gone to meet the prince. Passing by this
temple the king said, “ This temple is noted for its many
spiritual exhibitions (miracles). The Sakya children 8 * who
here seek divine protection always obtain what they ask ;
we must take the royal prince to this place and offer up
our worship.” At this time the nurse ( foster-mother), carry-
ing the child in her arms, entered the temple; then the
stone image raised itself and saluted the prince. When
the prince left, the image again seated itself.
Outside the south gate of the city, on the left of the
road, is a stiljm ; it was here the royal prince contended
with the Silky as in athletic sports (arts) and pierced with
his arrows the iron targets. 62
From this 30 li south-east is a small sMpa. 63 Here
there is a fountain, the waters of which are as clear as a
mirror. Here it was, during the athletic contest, that the
59 This is, as it seems, the meaning
of the passage, literally, “the appear-
ance of rising, bendingly,” i.e., rising
and bending. This rendering, which
differs so widely from Julien’s, is
confirmed by the scene found in Tree
and Serpent Worship , pi lxix. (upper
disc), where the large figure “ rising
bendingly ” is that of Isvara, and
the cloth with the feit marked on it
represents the infant Buddha. Sud-
dliodana and Maya (or Prajapati)
are also represented.
60 This garden was Buddha’s
birthplace. The name Lumbint is
said to have been deri ved from that
of the wife of Suprabuddha; his
daughter was MAyfi, the mother of
Buddha. The Chinese equivalent
in the text, La-fa-ni, may possibly
be connected with the Sanskrit Id-
saline ; but Lavani is a femi-
nine personal name.
61 In the plate referred to above,
there are none but women present
(except Suddhodana), as if they were
praying for their children.
The account of the contest with
the Silkya princes will be found in the
Jiomantic Legend of Buddha. See
also Fa-hian, p. 86, n. 3. The spot
is identified by Mr. Carlle^le ; Be-
port , p. 1 S7.
i»3 Fa-hian places this stiipa at the
same distance and in the same direc-
tion. It has been identified with a
spot called Sur-kuia, a corruption
of Sara-kiipa (arrow well), about 4 i
miles due south of the former stdpa
{Arch. Survey , vol. xii. p. 188). The
bearing does not, however, corre-
spond with that given by the Chinese
pilgrims. The story of the arrow
is given in the Lalita Yistara, p.
149 *
.24
RECORDS OF WESTERN COUNTRIES . [book vi.
arrow of the prince, after penetrating the targets, fell and
buried itself up to the feather in the ground, causing a
clear spring of water to flow forth. Common tradition
has called this the arrow fountain (Sarakupa ) ; persons
who are sick by drinking the water of this spring are
mostly restored to health ; and so people coming from a
distance taking back with them some of the mud (moist
earth ) of this place, and applying it to the part where they
suffer pain, mostly recover from their ailments.
To the north-east of the arrow well about So or 90 li,
we come to the Lumbini (Lavani) garden. Here is the
bathing tank of the Sakyas, the water of which is bright
and clear as a .mirror, and the surface covered with a
mixture of flowers.
To the north of this 24 or 25 paces there is an AsoJa-
jloicer tvee, 61 which is now decayed ; this is the place
where Bodhisattva was horn on the eighth day of the second
half of the month called Vaisakha, which corresopnds with
us to the eighth day of the third month. The school of
the Sthfiviras (Shang-tso-pu) say it was on the fifteenth
day of the second half of the same month, corresponding
to the fifteenth day of the third month with us. East from
this is a stdpa built by A66ka-rfija, on the spot where the
two dragons bathed the body of the prince. 05 When
Bodhisattva was born, he walked without assistance in the
direction of the four quarters, seven paces in each direc-
tion, and said, “1 am the only lord in heaven and earth ;
from this time forth my births are finished/* Where his
feet had trod there sprang up great lotus flowers. More-
over, two dragons sprang forth, and, fixed in the air, poured
down the one a cold and the other a warm water stream
from his mouth, to wash the prince.
To the east of this sttiupa are two fountains of pure
w Wu-yu-shu. It is curious that 99 Fur all these events the ordi-
it should be so frequently stated nary Lives of Buddha may be con-
that the child was born under a sal suited. 1 have been unable to follow
tree (Carlleyle, op. tit,, p. 200, and Mr. Carlisle in his various identi-
elsewhere) ; S. Hardy, Alan. Bud., lie at ions of the spots named in the
p. 167. text.
BOOK VI.]
THE OIL RIVER.
2S
water, by the side of which have been built two stiXpcis.
This is the place where two dragons appeared from the
earth. When Bodhisattva was born, the attendants and
household relations hastened in every direction to find
water for the use of the child. At this time two springs
gurgled forth from the earth just before the queen, the
one cold, the other warm, using which they bathed him.
To the south of this is a stApa. This is the spot where
Sakra, the lord of Devas, received Bfidhisattva in his arms.
When B&dhisattva was born, then Sakra, the king of
Devas, took him and wrapped him in an exquisite and
divine robe.
Close to this there are four sMpns to denote the place
where the four heavenly kings received Bodhisattva in
their arms. When Bodhisattva was horn from the right
side of his mother, the four kings wrapped him in a golden-
coloured cotton vestment, and placing him on a golden
slab (bench) and bringing him to his mother, they said,
The queen may rejoice indeed at having given birth to
such a fortunate child!” If the Devas rejoiced at the
event, how much more should men !
l>y the side of these slApcis and not far from them is a
great stone pillar, on the top of which is the figure of a
horse, which was built by Asoka-raja. Afterwards, by the
contrivance of a wicked dragon, it was broken off in the
middle and fell to the ground. By the side of it is a little
river which llows to the south-east The people of the
place call it the river of oil.™ This is the stream which
the Devas caused to appear as a pure and glistening pool
for the queen, when she had brought forth her child, to
wash and purify herself in. Now it is changed and be-
come a river, the stream of which is still unctuous.
From this going east 300 li or so, across a wild and
deserted jungle, we arrive at the kingdom of Lan-mo
(R&magr&ma).
. 66 It is plain from this that “ the where the child was born, and flowed
river of oil ” was close to the spot through the garden.
26
RECORDS OF WESTERN COUNTRIES . [book vi.
Lan-mo [RAmagrAma].
The kingdom of Lan-mo 67 has been waste and desolate
for many years. There is no account of its extent The
towns are decayed and the inhabitants few.
To the south-east of the old capital (town) there is a
brick sttipa, in height less than ioo feet. Formerly,
after the Nirvdna of Tathagata, a previous king of this
country having got a share of the Sariras of his body,
returned home with them, and to honour these relics
he built (i this sttipa). Miraculous signs are here dis-
played, and a divine light from time to time shines
around.
By the side of the stApa is a clear lake (i tanli ). A
dragon at certain periods 68 comes forth and walks here,
and changing his form and snake-like exterior, marches
round the stiXpa , turning to the right to pay it honour.
The wild elephants come in herds, gather flowers, and
scatter them here. Impelled by a mysterious power,
they have continued to offer this service from the first
till now. In former days, when A ^oka-raja, dividing the
relics, built sttipas, having opened the stiXpas built by the
kings of the seven countries, he proceeded to travel to this
coyntry, and put his hand to the work (viz., of opening
this stUpa) ; 69 the dragon, apprehending the desecration of
the place, changed himself into the form of a Brahman,
and going in front, he bowed down before the elephant 70
67 The Chinese equivalents give
ns simply B&ma, but that is the
name of the country. R&magr&ma
would be the old capital. There
can be no doubt as to the restora-
tion ; the Mahdwanso refers to the
relic tower of K&mag&mo (Tur-
nouts Mahdw ., pp. 184, 185), which
is described by Hiuen Tsiang and
Fa-hian. The site has not been
satisfactorily determined. See Cun-
ningham, Anc. Geog., pp 420 f.
68 Or it may be translated ‘‘every
dav.”
89 This translation differs en-
tirely from J ulien’s ; the story,
however, of A66ka’s dividing the
relics which the seven kings had
acquired after the cremation is well
known. (See Fosho-hing-tsan-Jcing,
vers. 2297, 2298).
70 It is possible that slang (ele-
phant) in this passage is a misprint
for t'how (head) : it would then be,
“knocking his head ( k'how t'hoio)
before the king, he said,” &c. ;
but as there is allusion to a carriage
or conveyance in the next sentence,
the reading may be correct.
book vi.] RAMAGRAMA, 27
and said, “Mah&r&ja! your feelings are well affected to the
law of Buddha, and you have largely planted (good seed )
in the field of religious merit. I venture to ask you to
detain your carriage awhile and condescend to visit my
dwelling.” The king replied, “ And where is your dwell-
ing ? is it near at hand ? ” The Br&hman said, “ I am
the Naga king of this lake. As I have heard that the
great king desires to build a superior field of merit, 71
I have ventured to ask you to visit my abode.” The
king, receiving this invitation, immediately entered the
dragon precinct, and sitting there for some time, the
Naga advanced towards him and said, “ Because of my
evil karma I have received this Nfigu body; by religious
service to these Sariras of Buddha 1 desire to atone for
and efface my guilt. Oh, that the king would himself
go and inspect (the slty™, or, the relies) with a view to
worship. Asoka-iaja having seen {the character of the
place), was filled with fear, and said, “All these appliances
for worship are unlike anything seen amongst men.”
The Naga said, “ If it be so, would that the king would
not attempt to destroy the sliipa !” The king, seeing that
he could not measure his power with that of the Naga,
did not attempt to open the stupa {to take out the relies).
At the spot where the dragon came out of the lake is an
inscription to the above effect. 72
Not far from the neighbourhood of this stdpa is a
saiiglidrdma , with a very few priests attached to it.
Their conduct is respectful and scrupulously correct;
and one Srfimanera manages the whole business of the
society. When any priests come from distant regions,
they entertain them with the greatest courtesy and
liberality ; during three days they keep them in tlieir
society, and offer them tlie four necessary things. 73
The old tradition is this : Formerly there were some
Bhikshus who agreed 74 to come together from a distance,
71 I.e., to obtain a superior merit 78 Food, drink, clothing, medi-
by building stUpas. cine.
_ 72 For a similar account, see Fa- 74 So I translate tong chi , “were
hian, chap, xxiii. of the same mind .' 1 Julien renders
28 RECORDS OF WESTERN COUNTRIES, [book vl,
and to travel to worship this st'Apa. They saw when
they had arrived a herd of elephants, coming and de-
parting together. Some of them brought on their tusks
shrubs {leaves and branches), others with their trunks
sprinkled water, some of them brought different flowers,
and all offered worship {as they stood) to the st'Apa.
When the Bhikshus saw this, they were moved with joy
and deeply affected. Then one of them giving up his
full orders 75 ( ordination ), vowed to remain here and offer
his services continually {to the st'Apa ), and expressing his
thoughts to the others, lie said, “I indeed, considering
these remarkable signs of abounding merit, count as
nothing my own excessive labours during many years
amongst the priests . 76 This stupa having some relics of
Buddha, by the mysterious power of its sacred character
draws together the herd of elephants, who water the
earth around the bequeathed body {of the saint). It
would be pleasant to finish the rest of my years in this
place, and to obtain with the elephants the end {at which
they aim)." They all replied, "This is an excellent
design; as for ourselves, we are stained by our heavy
{sins) ; our wisdom is not equal to the formation of such
a design; but according to your opportunity look well to
your own welfare, and cease not your efforts in this ex-
cellent purpose.”
Having departed from the rest, he again repeated his
earnest vow, and with joy devoted himself to a solitary
life during the rest of his days.
it, “ their brethren,” as the
equivalent of u those of the same
mind,” and he makes these invite
{siang chaou ) the other. It may be
so, but there were evidently no
brethren at the sttipa, as the nar-
rative shows. This old tradition
is also related by Fa-hian ichap.
xxiii.)
76 This is undoubtedly the mean-
ing of the passage. He was a
Bhikshu, i.e. t fully ordained ; but
now he gives up the privilege of
that position, and undertakes the
duties of a S ram an ora, to water and
sweep the courts of the stupa.
76 This appears to me to be the
meaning of the passage : The Bhik-
shu was led by witnessing the de-
votion of the elephants to count his
own conduct as trifling compared
with theirs. He therefore casts in
his lot with them. M. J ulien takes
a different view of the meaning of
the original.
book vi.] BECOMING A HERMIT. 29
On this he constructed for himself a leaf y jiannctsdld, 77
led the rivulets so as to form a pool, and at their proper
seasons gathered flowers, and watered and swept and
garnished the stiipa. Thus during a succession of years
he persevered without change of purpose or plan.
The kings of the neighbouring countries, hearing the
history, greatly honoured him ; gave up their wealth and
treasure, and together founded the saiighdrama. Then
they requested (the &rdmaii6rci) to take charge of the
.affairs of the congregation ; and from that time till now
there has been no interruption in the original appointment,
and a Sramanera has ever held the chief office in the con-
vent.
Eastward from this convent, in the midst of a great
forest, after going about 100 li, we come to a great stiXpn
built by A66ka-mja. This is the place where the prince-
royal, after having passed from the city, put off his precious
robes, loosed his necklace, and ordered liis coachman 78 to
return home. The prince-royal in the middle of the night
traversing the city, at early dawn arrived at this place, 79
and then, heart and body bent on accomplishing his destiny,
he said, “ Here have I come out of the prison stocks. Here
have I shaken off my chains.” This is the place where
he left for the last time his harnessed horse, 80 and taking
the mani gem 81 from his crown, he commanded his coach-
man, saying, “ Take this gem, and, returning, say to my
father the king, now I am going away, not in inconsiderate
disobedience, but to banish lust, and to destroy the power
of impermanence, and to stop all the leaks of existence.”
77 Fansala is a Sinhalese word for chariot ; ” but it also means “a horse
“leafy hut,” £.e., a residence made saddled for service; ” and as all the
out ot boughs of trees. evidence, both of the books and
78 His coachman, or equerry, was sculptures, is in favour of the prince
called Cliandaka. For an account sending back his “horse,” I have
of his dismissal see Fo-sho-hiny-tsun- used this translation. Hut it may
kiny, varga 6. also be translated “chariot,” as the
78 The place appears to be “ Man- answer of Chandaka seems to re*
eya,' 1 about 34 miles E.S.E. of quire.
Bhuila. . 81 Mo-vi\ generally called the
811 It is true that kca means “a elifid anoint.
30
RECORDS OF WESTERN COUNTRIES, [book vl
Then Cliandaka (Chen-to-kia) replied, “What heart
can I have to go back thus, with a horse without a rider ? ”
The prince having persuaded him with gentle words, his
mind was opened and he returned.
To the east of the stdpa where Cliandaka returned is a
Jambu tree with leaves and branches fallen off but the
trunk still upright. By the side of this is a little st'dpa .
This is the place where the prince exchanged his precious 82
rube for one made of deerskin. The prince had cut off
his hair and exchanged his lower garments, and although
he had got rid of his collar of precious stones, yet there
was one divine garment ( still on his person). “This robe,”
lie said, “is greatly in excess {of my wants) \ how shall I
change it away ? ” At this time a S u d d h a v a s a - d u v a 83
transformed himself into a hunter with robes of deerskin,
and holding his bow and carrying his quiver. The prince,
raising his garment, addressed him thus: “I am desirous
to exchange garments with you. Oh, that you would
assent.” The hunter said “Good!” The prince, loosing
his upper garment, gave it to the hunter. The hunter
having received it, resumed his Deva body, and holding
the garment he had obtained, rose into the air and de-
parted.
By the side of the st'dpa commemorating this event, and
not far from it, is a st'dpa built by Asoka-rajn. This is
the spot where the prince had his head shaved. The
prince taking a knife (sword) from the hands of Chandaka,
himself cut off his locks. Sakra, king of I)evas, took the
hair to his heavenly palace to offer it worship. At this
time a S u ddh a vasa-de va, transforming himself into a bar-
ber, and holding his razor in liis hand, advanced towards
the prince. The latter hereupon addressed him, “ Can you
shave off the hair ? Will you favour me by so doing to
82 His robe ornamented with 88 A Deva of the “pure abodes; ”
various gems. 1 find nothing about a Deva of the five highest lifipa-
« a hunter ” in the text, although it brahma heavens. See Childers* Pali
was with a hunter the exchange was Diet, sub voc. SattaLOka.
made.
book vl] K USINA GAR A. 31
me ? ” The transformed D6va being so directed, accord-
ingly shaved his head.
The time when the prince left the city and became a
recluse is not quite fixed. Some say that Bodhisattva was
then nineteen years of age; others say he was twenty-nine,
and that it was on the eighth day of the second half of
the month Vaisakha, which corresponds to our fifteenth
day of the third month.
To the south-east of the head-shaving shlpa , in the
middle of a desert, going 180 or 190 li, we come to a
Nyagrodha grove in which there is a st'dpa about 30 feet
high. Formerly, when Tathagata had died and his remains
had been divided, the Brahmans who had obtained none,
came to the place of cremation, and taking the remnant
of coals and cinders to their native country, built this
stUpa, over them, 84 and offered their religious services
to it. Since then wonderful signs have occurred in this
place; sick persons who pray and worship here are mostly
cured.
By the side of the ashes stApa is an old sangh&rdma ,
where there are traces of the four former Buddhas, who
walked and sat there.
On the right hand and left of this convent there are
several hundred sMpas y among which is one large one
built by Agoka-rfija ; although it is mostly in ruins, yet
its height is still about 100 feet.
From this going north-east through a great forest, along
a dangerous and difficult road, where wild oxen and herds
of elephants and robbers and hunters cause incessant
trouble to travellers, after leaving the forest we come to
the kingdom of Kiu-shi-na-k’ie-lo (Kusmagara).
KlU-SHI-NA-K’lE-LO [KutoAGAKA].
The capital 85 of this country is in ruins, and its towns
84 This is the “Ashes D&goba,” 85 Kusinagara, Kusinagari, Ku-
referred to Fosho-lriny-tsan-kinyt v. 6anagara, Kusigr&maka, or Ku 4 i-
22S4. n&r&, the scene of Buddha’s death
32 RECORDS OF WESTERN COUNTRIES, [boor vr.
and villages waste and desolate. The brick foundation
walls 80 of the old capital are about io li in circuit. There
are few inhabitants, and the avenues of the town are
deserted and waste. At the north-east angle of the city
gate 87 is a stiipa which was built by Agoka-raja. This is
the old house of Chanda (Chun-t’o) j 88 in the middle of it
is a well which was dug at the time when he was about
to make his offering (to Huddha). Although it has over-
flown for years and months, the water is still pure and
sweet.
To the north-west of the city 3 or 4 li, crossing the
Ajitavati (’O-shi-to-fa-ti) 89 river, on the western bank,
not far, we come to a grove of sala trees. The sdla tree
is like the Huh tree, with a greenish white bark and leaves
very glistening and smooth. I11 this wood are four trees
of an unusual height, which indicate the place where
Tathfig.ua died. 00
There is (here) a great brick vihdra, in which is a figure
of t lie Jfirrthja of Tathagata. He is lying witli his head
to the north as if asleep. ]»y the side of this rihdra is a
fitApct built by A^oka-rfija ; although in a ruinous state,
yet it is some 200 feet in height, before it is a stone
and burial, has been identified by
Wilson and Cunningham with the
present Milage of Kasia, 35 links to
the east of (iorakhpftr. It stood
elose to the Hiraiivawiti ri\er (Fo*
sho hiu'f (wm -king, v. 220 >) : this
must be the same as the Little
(5.i idaki river, or one of its feeders.
Thu channel of this river, however,
lias undergone frequent changes.
See J. li. A k. K, vol. v. pp. 123 f. ;
Humour, fat rod. < 2d ed ), j»p. 75, 347 ;
Lassen. I/nl. Alt. (2d ed.), vol. i.
pp 171. 062 ; Lahta Yistara , pp.
410 f, 410 if.
86 Cunningham speaks of the
Uriels of which the stujxis were
built {Arch. Survey, vol. i. p.
77 >-
87 Asvagh6sha speaks of the Lung -
siang gate, which must have led to-
wards the river ( Fo-sho-hing-tsan -
king, v. 2200).
88 Oliunda was a householder who
invited Buddha to his house and
there gave him his last repast (Fo-
shn-hintt-tsan knur, v. 1947). For an
account of Chumla's offering, ac-
cording to the later school of Bud-
dhism, see as above, Note iii., pp.
365 ff.
89 In Cliins.se Wu-shing, “imin-
cihle.” This is the same as the Shi-
Jai-ua-fa-ti or Hiranyavati river, in
Chinese Yeu-kin-ho, “the river that
lias gold.”
99 The record geneially speaks
of tiro sala trees {S/unra roiusta)
(Fo-sho-hing-t sun-king, v. 1 i)$o\ and
they arc represented in the sculpture
of the Nirntna in Cave xxu at
A jan t a ^Burgess, Care TempUs, pll.).
33
BOOK VI.] SAKRA AND THE PHEASANT.
pillar to record the Nirvdna of Tath&gata ; although there
is an inscription on it, yet there is no date as to year or
month.
According to the general tradition, Tathfigata was eighty
years old when, on the 15th day of the second half of the
month Vai&ikha, he entered Nirvdna. This corresponds
to the 15th day of the 3d month with us. But the Sar-
v&stivfidins say that he died on the 8th day of the second
half of the month K&rtika, which is the same as the 8th
day of the 9th month with us. The different schools
calculate variously from the death of Buddha. Some say
it is 1200 years and more since then. Others say, 1300
and more. Others say, 1500 and more. Others say that
900 years have passed, but not 1000 since the Nirvdna ? 1
By the side of the vihdra, and not far from it, is a
sfdpa. This denotes the place where Bodhisattva, when
practising a religious life, was born as the king of a flock
of pheasants (chi — S. Jcapivjala ), and caused a fire to he
put out. Formerly there was in this place a great and
shady forest, where beasts and birds congregated and built
their nests or dwelt in caves. Suddenly a fierce wind
burst from every quarter, and a violent conflagration
spread on every side. At this time there was a pheasant
who, moved by pity and tenderness, hastened to plunge
itself in a stream of pure water, and then flying up in the
air, shook the drops from its feathers (on the flames).
Whereupon Sakra, king of Dfivas, coming down, said (to
the bird), “Why are you so foolish as to tire yourself, thus
fluttering your wings ? A great fire is raging, it is burning
down the forest trees and the desert grass ; what can such
a tiny creature as you do to put it out ? ” The bird said,
“ And who are you ? ” He replied, “ I am Sakra, king of
91 The various dates here recorded before Ai6ka, i.e., about 325 B.C.,
would correspond with 552 ji.c\, 6^2 which is the date he employs else-
B.O., 852 B.C., and a date between where. The Southern date is 543
252 b.o. and 352 B.c. By this last B.C., but the most recent researches
Hiuen Tsiang probably means to place it between 477 and 482 Ra
place the Nirvdna, a hundred years This is generally accepted.
VOL. II. * 0
34 RECORDS OF WESTERN COUNTRIES. [book vi.
DSvas.” The bird answered, “Now Sakra, king of D6vas,
has great power of religious merit, and every wish he has
he can gratify ; to deliver from this calamity and avert the
evil would be as easy as opening and shutting his hand.
There can be no propriety in permitting this calamity to
last. 92 lint the fire is burning fiercely on every side, there
is no time for words.” And so saying he llew away again,
and ascending up, sprinkled the water from his wings.
Then the king of the Devas took the water in the hollow
of his hand 93 and poured it out on the forest and extin-
guished the fire; the smoke was cleared away and the living
creatures saved. Therefore this sl&pa is still called “the
ext inguishing-fire st&.pa.”
By the side of this, not far off, is a st&pa,. Oil this spot
IjOilhisattva, when practising a religious life, being at that
time a deer, saved (or, rescued) 94 living creatures. In
very remote times this was a great forest; a fire burst out
in the wild grass that grew in it. The birds 95 and beasts
were sorely distressed. Before them was tlie barrier of a
swiftly flowing river. Behind them the calamity of the
raging fire which barred their escape. There was no help
for it hut to plunge into the water, and there drowned,
they perished. This deer, moved by pity, placed bis body
across the stream, which lashed his sides and broke his
bones, whilst he strove with all bis strength to rescue the
drowning creatures. A worn-out hare coining to the bank,
the deer with patience bearing liis pain and fatigue, got
him safely across, but his strength being now worn out,
lie was engulfed in the water and died. The Devas col-
lecting his bones raised this stu})a .
“This may be otherwise trans- the original is wei Juh, being a deer ;
luted : “ if my request is without with regard to the second part,
effect, with whom lies the fault? ” “sacrificed his life,” the original is
93 Taking a handful of water. ska xamj, which is literally “to kill
94 Then* is an error in the text, living animals for food.’ 1 I have
sha (killed for hew (delivered), preferred to consider sha a mistake
Julieu translates the passage “took for kew, to deliver.
the form of a deer, and sacrificed his 95 It is difficult to understand
life.” The former part, “took the why the birds should be afraid of
form of a deer,” cannot be correct, the river.
SUBHA DR A.
35
BOOK VI.]
To the west of this place, not far off, is a stdpct . This
is where Subliadra 96 (Slien-hien) died ( entered Mr-
v dna). Subhadra was originally a Brahman teacher, lie
was 1 20 years of age; being so old, lie had acquired in
consequence much wisdom. Hearing that lluddha was
about to die, he came to the two 97 (sdla) trees, and
asked Anandn, saying, “ The Lord is about to die ; pray
let me ask him respecting some doubts I have, which
still hamper me.’' An an da replied, “The Lord is about
to die; pray do not trouble him.” He said, “I hoar
that Buddha is difficult to meet in the world, and that
the true law is difficult to hear. I have some grave
doubts; there is no ground for fear.” On being invited,
Subliadra at once entered, and first asked Buddha, “There
are many different persons who call themselves masters,
each having a different system of doctrine, and pretend-
ing therewith to guide the people. Is Gautama (Kiu-
ta-mo) 08 able to fathom their doctrine?” Buddha said,
“I know their doctrine thoroughly ; ” and then for Nub-
hadra’s sake lie preached the law.
Subliadra having heard (the sermon), his mind, pure
and faithful, found deliverance, and lie asked to be
received into the church as a fully ordained disciple.
Then Tathfigata addressed him saving, “ Are you able to
do so ? Unbelievers and other sectaries who prepare
themselves for a pure mode of life 99 ought to pass a four
years' novitiate, to exhibit their conduct and test their
disposition ; if their characters and words he unexcep-
95 For the circumstances attend- 98 The expression “ Gautama ” is
ing the conversion of Subliadra used by Subhadra because ho was
(Su-po-t’o-lo), see Fo-sho-lt in>f -tsan- a Br&hman unbeliever.
kitty, varga 2 6, p. 290. In Chinese yy This does not, as it appears,
his name is Shen-hien, “the very refer to the life of a Srainana, but
virtuous.” to the preparation of a Brahma-
97 Here the two trees are re- ch&ra ; the previous discipline of
ferred to. The four which existed the Br&hman [Fan-In ny . , ). The
in Hiuen Tsiang’s time were pro- “unbelievers,” in Chinese J Vai-tao,
bably of a later date, and had been translated Tirthikas, in the Mahd-
planted two at the head and two at vyulpatti.
the feet where Buddha died.
36 RECORDS OF WESTERN COUNTRIES, [book vi.
tionable, then such persons may enter my profession;
but in your case, whilst living amongst men, you have
observed their discipline. There should be no difficulty,
then, to prevent your full ordination ? ”
Subhadra said, “ The Lord is very pitiful and very
gracious, without any partiality. Is he then willing to
forego in my case the four years of the threefold prepara-
tory discipline ? ” 100
Buddha said, “ As I before stated, this has been done
whilst living among men.”
Then Subhadra, leaving his home immediately, took
full orders as a priest. Then applying himself with all
diligence, he vigorously disciplined both body and mind,
and so being freed from all doubt, in the middle of the
night {of Buddhas Nirvana ), not long after {the interview),
he obtained the fruit, and became an Arhat without any
imperfection. Being thus perfected in purity, he could
not bear to await Buddha's death {great Nirvana ), but in
the midst of the congregation, entering the samddhi of
“fire-limit” {Agni-dhdtu), and after displaying his spiritual
capabilities, lie first entered Nirvana. He was thus the
very last convert of Tathagata, and the first to enter
Nirvdna. This is the same as the hare who was last
saved in the story that has just been told.
Beside {the stupa of) Subhadra’ s Nirvana is a stdpa ;
this is the place where the Vajrapani (Chi-kin-kang) 101
ioo The whole of thi3 passage is Nirvdita , are called lih ase , and
obscure ; the reference seems to be they did “ sink prostrate on the
to a four years’ preparatory course earth” {Fo-sh o-hing-t sa n -k ing, ver.
of discipline practised by the S'i- 2195). But the text seems to refer
k&hijamdna (pupil) ; for the three- to some superhuman being, for the
fold character of their discipline, Vajrapftni is called “holding-
see Fo-koue-H , p. 182. This pre- diamond - mace - spiritual - secret -
vious course of discipline Buddha vestige - mighty - lord this phrase
is willing to remit in the case of is explained by Eitel ( Handbook ,
Subhadra, because he had already sub voc. Vadjrapdni) to refer to
practised it “ in the world,” that is, Indra, a sort of demon king, with
in his own religious training. 500 Yaksha followers. In the great
ua This incident is also referred picture of the Nirvdna brought
to by Fa-hian (Beal, Buddhist Pit- from Japan by Mr. Borlase, and
grims, , p. 95). There is some ditfi- exhibited for a time at Bethnal
culty in the matter, because the Green, there is such a figure lying
Mallas, who were present at the on the ground.
BOOK VI.] B UDDHA 'S NIR VA NA . 37
fell fainting on the earth. The great merciful Lord of
the World, having, according to the condition of the per-
sons concerned, finished liis work of converting the
world, entered 011 the joy of the Nirvdna between the
two Sdla trees ; with his head to the north, he there lay
asleep. The Mallas, with their diamond maces and
divine though secret characteristics , 102 seeing Buddha
about to die, were deeply affected with pity, and cried,
“Tathagata is leaving us and entering the great Nirvdna;
thus are we without any refuge or protection to defend
us ; the poisonous arrow has deeply penetrated our vitals,
and the fire of sorrow burns us up without remedy ! ”
Then letting go their diamond clubs, they fell prostrate
on the earth, and so remained for a long time. Then
rising again, and deeply affected with compassion and
love, they thus spake together, “ Who shall now provide
us a boat to cross over the great sea of birth and death ?
Who shall light a lamp to guide us through the long night
of ignorance ? ”
By the side where the diamond (mace-holders) fell to
the earth is a st&pa. This is the place where for seven
days after Buddha had died they offered religious offer-
ings. When Tath&gata was about to die, a brilliant
light shone everywhere ; men and D 6 vas were assembled,
and together showed their sorrow as they spake thus
one to the other, “Now the great Buddha, Lord of the
World, is about to die, the happiness of men is gone, the
world lias no reliance.” Then Tath&gata, reposing on
his right side upon the lion-bed, addressed the great
congregation thus, “ Say not Tathagata has gone for ever
(perished), because he dies ; the body of the law 103
endures for ever ! unchangeable is this ! Put away all
108 I have retained this transla- mortals, and disciples of Buddha,
tion, notwithstanding Dr. Eitel’s and they offered their services after
explanation, as it is literally cor- his death for seven days,
rect, and in agreement with Asva- m The Dharmakdya, the spiri-
gh&sha. Moreover, from the sub* tual presence of Buddha in his
sequent exclamations, it is plain words,
that the persons who spoke were
38 RECORDS OF WESTERN COUNTRIES, [book vr.
idleness, and without delay seek for emancipation {from
the world). 99
Then the Bhikshus sobbing and sighing with piteous
grief, Aniruddha 104 bade the llhikshus cease. “Grieve
not thus,” lie said, “ lest the Devas should deride.”
Then all the Mallas (Mo-la) having offered their offerings,
desired to raise the golden coflin, and bring it to the
place of cremation. Then Aniruddha addressed them all,
and bade them stop, for the Dfivas desired to offer their
worship during seven days.
Then the Devas (the heavenly host ), holding exquisite
divine flowers, discoursed through space the praises of
his sacred qualities, each in full sincerity of heart offering
his sacrifice of worship.
By the side of the place where the coffin was detained
is a st4pa; this is where the queen Mali a may a 105 wept
for Buddha.
Tathfigata having departed, and his body being laid in
the coffin, then Aniruddha, ascending to the heavenly
mansions, addressed the queen Maya and said, “ The
supremely holy Lord of Religion has now died ! ”
Maya having heard of it, suppressed her sobs, and
with the body of Devas came to the two sdla trees.
Seeing the sanghali robe, and the i&llra , and the religious
staff, she embraced them as she recognised each, and
then ceased awhile to act, 106 till once again with loud
accents she cried, “ The happiness of men and gods is
done ! The world’s eyes put out ! All things are desert,
without a guide ! ”
104 Aniruddha fO-ni-liu-t’o\ a + niruddha not- stopped, in agree-
There is Borne difficulty in knowing ment with the Tibetan ma hyarjs-
whether Aniruddha (cousin of pa, celui qui n’a pas dte arrGtd
Buddha, being a son of Ainj*U6- (Lotus, p. 293) ; As. Res. vol. xx.
dana', or Anuruddha is referred p. 440). Conf. Eitel, Handbook , sub
to in the text ; in the one case, voc.
Bumouf (Lotus, p. 294) states that 105 In the picture alluded to
Anuruddha was the personal at- above (n. 97) there is a represen-
tendant on Buddha at the time of tation of Anuruddha or Aniruddha
his death ; but, on the other hand, conducting Mah&m&yfi from heaven
A£vagh6sha (Fo-sho, ver. 2123) de- to the scene of the Nirvana.
rives the name of this person from 106 That is, she fainted!
book vi.] DIVISION OF RELICS. 39
Then by the holy power of Tathagata the golden coffin
of itself opened ; spreading abroad a glorious light, with
hands conjoined, and sitting upright, he saluted his loving
mother {and said), “You have come down from far; you
who live so religiously need not be sad ! ”
Ananda, suppressing his grief, inquired and said, “What
shall I say hereafter when they question me?” In answer
he rejoined, “ (Say this), when Buddha had already died,
his loving mother M&yfi, from the heavenly courts de-
scending, came to the twin Gala trees. Then Buddha,
bent on teaching the irreverent among 107 men, from out
his golden coffin, with hands conjoined, for her sake,
preached the law.”
To the north of the city, after crossing the river, 108 and
going 300 paces or so, there is a st&pa. This is the place
where they burnt the body of Tati 1 agata. The earth is
now of a blackish yellow, from a mixture of earth and
charcoal. Whoever with true faith seeks here, and prays,
is sure to find some relics of Tatli&gata.
When Tathagata died, men and Devas, moved with
love, prepared a coffin made of the seven precious sub-
stances, and in a thousand napkins swathed his body;
they spread both flowers and scents, they placed both
canopies and coverings over it; then the host of Mallas
raised the bier and forward marched, with others follow-
ing and leading on. Passing the golden river (Kin-ho) to
the north, they fdled the coffin up with scented oil, and
piled high up the odorous wood and kindled it. Then,
after all was burnt, there were two napkins left — one that
lay next the body, the other from the outside covering.
Then they divided the iartras for the world’s sake, the
hair and nails alone remained untouched by fire. By the
side of the place of cremation is a st 4 pa ; here Tath&gata,
That in, those who have no customs of his country, where the
reverence for parents. This inci- highest reverence of parents is in-
dent, which i8 a late invention, culcated.
would recommend itself to Hiuen 108 The Ajit&vati or Iliranyavatl.
Tsiang as in agreement with the
4Q
RECORDS OF WESTERN COUNTRIES . [book vl
for K&iyapa’s sake, revealed his feet. When TatliSgata
was in his golden coffin, and the oil poured on it and the
wood piled up, the fire would not enkindle. When all
the beholders were filled with fear and doubt, Aniruddha
spoke, "We must await KSiyapa.”
At this time KsUyapa, with 500 followers from out the
forest, came to Ku^inagara, and .asked Ananda saying,
"Can I behold Tath&gata’s body?” Ananda said, "Swathed
in a thousand napkins, enclosed within a heavy coffin,
with scented wood piled up, we are about to burn it.”
At this time Buddha caused his feet to come from out
the coffin. Above (or, 011} the wheel sign 109 lo ! there were
different coloured marks. Addressing Ananda then, he
said, "And what are these ?” Answering he said, "When
first lie died the tears of men and gods, moved by pity,
falling upon his feet, left these marks. 110
Then Kasyapa worshipped and walked round the coffin
uttering his praises. Then the scented wood caught fire
of its own accord, and burnt the whole with a great con-
flagration.
When Tathagata died he appeared three times from his
coffin: first, when he put out his arm and asked Ananada,
“ (Have you) prepared the way ? ” 111 secondly, when he
sat up and preached the law for his mother’s sake; and
thirdly, when he showed his feet to the great Kasyapa.
By the side of the place where he showed his feet is a
stUpa built by A66ka-r£ja. This is the place where the
eight kings shared the relics. In front is built a stone
pillar on which is written an account of this event.
When Buddha died, and after his cremation, the kings
of the eight countries with their troops (four kinds of
M® L U n siang; see ante, veil. L p. 111 This is the literal translation ;
94. but it probably refers to K&£yapa,
In the Vinaya it is stated that as Julien explains (n. I, p. 346) ; or
these marks were made by the tears the word che may be equal to “the
of a woman who wept at his feet, chief,” alluding to Kasyapa ; the
See Abstract of Four Lectures, pp. sentence would then be, “has ths
69, 8 2 . chief arrived ? ”
book vi.] DIVISION OF RELICS . 41
troops) sent a right-minded Br&hman (Drona ) 112 to address
the Mallas of Ku^inagara, saying, “The guide of men
and gods has died in this country ; we have come from
far to request a share of his relics.” The Mallas said,
“ TatMgata has condescended to come to this land ; the
guide of the world is dead ! the loving father of all that
lives has gone ! We ought to adore the relics of Buddha;
your journey here has been in vain, you will not gain your
end” Then the great kings having sought humbly for
them and failed, sent a second message saying, “ As you
will not accede to our request, our troops are near.” Then
the Br&hman addressing them said, “Reflect how the Lord,
the great merciful, prepared religious merit by practising
patience ; through successive ages his renown will last.
Your desire now to try force is not right. Divide then
the relics into eight portions, so that all may worship
them. Why resort to arms ?” 113 The Mallas, obedient
to these words, divided the relics into eight parts.
Then Sakra the king of gods said, “ The Devas also
should have a share ; dispute not their right.”
Ann vatapta 114 the Nfiga also, and Muchilinda
(Wcn-lin), and filapatra (I-lo-po-ta-lo) also, deliberated
and said, “We ought not to be left without a bequest; if
we seek it by force it will not be well for you ! ” The
Br&liman said, “Dispute not so ■” Then he divided the
relics into three portions, one for the Devas, one for the
N&gas, and one remnant for the eight kingdoms among
men. This addition of Devas and NSgas in sharing
the relics was a source of great sorrow to the kings of
men . 115
11 - This name is given in the Fo - king of the N&gas (snakes) of the
shocking -tsan-king , v. 2231. The lake of the same name. See A siat.
phrase chi sing means “ right lies . , vol. xx. p. 448.
minded,” or “ impartial ; ” it may 115 J ulien’s translation can hardly
possibly be a proper name (Riju- be correct ; “ the eight kings having
bh&va), as Julien supposes. obtained a double portion, the gods,
113 The argument of the Br&hman the N&gas, and the kings of men
is given in full by A6vaghdsha, Fo- grieved much on that account.” The
sho-hing-tsan-king, pp. 328, 329. eight kings did not, in fact, obtain
114 In Tibetan Ma-dros-pa, the a double portion. The translation
42 RECORDS OF WESTERN COUNTRIES . [book vi;
To the south-west of the relic-dividing stiipa, going
200 li or so, we come to a great village ; here lived a
Brahman of eminent wealth and celebrity, deeply learned
in all pure literature, versed in the five Vidyds , 116 ac-
quainted with the three treasures ( pitakas ). By the side
of his home he had built a priest’s house, and had used all
his wealth to adorn it with magnificence. If by chance
any priests in their travels stopped on their way, he asked
them to halt, and used all his means to entertain them.
They might stop one night, or even throughout seven days.
After this, Sa^afika-rfija having destroyed the religion
of Buddha, the members of the priesthood were dispersed,
and for many years driven away. The Br&hman never-
theless retained for them, through all, an undying regard.
As he was walking he chanced to see a Sramana, with
thick eyebrows and shaven head, holding his staff, coming
along. The Brfihman hurried up to him, and meeting
him asked, “Whence come you?” and besought him to
enter the priest's abode and receive his charity. In the
morning he gave him some rice-milk (rice balls with milk).
The Sramana having taken a mouthful, thereupon returned
it (i i.c ., the rest) to his alms-bowl with a great sigh. The
Br&hman who supplied the food prostrating himself said,
“Eminent sir! (bhadanta), is there any reason why you
should not remain with me one night ? is not the food
agreeable ?” The Sramana graciously answering said, “I
pity the feeble merit possessed by the world, but let me
finish my meal and I will speak to you further.” After
finishing his food he gathered up his robes as if to go.
The Brahman said, “ Your reverence agreed to speak with
me, why then are you silent ? ” The Sramana said, “ I have
not forgotten ; but to talk with you is irksome ; and the cir-
cumstance is likely to create doubt, but yet I will tell you in
is evidently chung fen , “the addi- grieved.” That is, the relics were
tional division,” tin lung , “among carried away from the world, and
Devas and Nagas,” jin wung mo puh this caused the sorrow.
“the kings of men were much 110 See ante , vol. i. p. 78.
R A HULA.
43
BOOK VI.]
brief. When I sighed, it was not on account of your offering
of rice; for during many hundreds of years I have not
tasted such food. When Tathag&ta was living in the
world T was a follower of his when he dwelt in the V&nu-
vana - vili&ra, near R&jagrlha (Ilo-lo-she-ld-li-hi) ; 117
there it was, stooping down, I washed his pdtra in the
pure stream of the river — there I filled his pitcher — there
I gave him water for cleansing his mouth ; but alas ! the
milk you now offer is not like the sweet water of old! It
is because the religious merit of DSvas and men has
diminished that this is the case!” The Brfihman then
said, “Is it possible that you yourself have ever seen
Buddha?” The Sramana replied, “ Have you never heard
of E&liula, Buddha’s own son? I am he! Because
I desire to protect the true law I have not yet entered
Nirv&na.”
Having spoken thus he suddenly disappeared. Then
the Brahman swept and watered the chamber he had
used, and placed there a figure of him, which he reverenced
as though he were present.
Going 500 li through the great forest we come to the
kingdom of P’o-lo-ni-sse ( I ianfiras).
117 In Chinese, Wang-hhe-ch’ing.
END OF BOOK VI.
( 44 )
BOOK VII.
Includes the following countries , (i) P'o-lo-ni-sse ; (2) Chen-chu;
(3) Fei-she-li ; (4 ) Fo-li-shi ; (5) Ni-po-lo.
Fo-lo-ni-sse (VarAnasI 1 or LAnAras).
This country is about 4000 li in circuit. The capital
borders (on its ivestern side ) the Ganges river. It is
about 18 or 19 li in length and 5 or 6 li in breadth; its
inner gates are like a small-toothed comb; 2 it is densely
populated. The families are very rich, and in the dwell-
ings are objects of rare value. The disposition of the
people is soft and humane, and they are earnestly given
to study. They are mostly unbelievers, a few reverence
the law of lhtddlia. The climate is soft, the crops abun-
dant, the trees ( fruit trees ) flourishing, and the underwood
thick in every place. There are about thirty saiighdrdmas
and 3000 priests. They study the Little Vehicle according
to the Saiinnatiya school (Ching-liang-pu). There are a
hundred or so Deva temples with about 10,000 sectaries.
They honour principally Mahe^vara (Ta-tseu-tsai). Some
cut their hair off, others tie their hair iii a knot, and go
1 This is the restoration of the
Chinese equivalents. A note in the
original gives the sound of ni as
=7i(iu)-f (Af)a', i.ft, na; the restora
tion, therefore, is V&rdnasi, the
Sanskrit form of the name of B&n-
ftr&s. It was ro called because it
lies between the two streams Varan &
and Aai or Asi, affluents of the
Ganges. See Sherrmg, Sacred City
Of the Hindu a
2 J ulien gives here, “ the villages
are very close together;” but, as
noticed before (p. 73, n. 13), the
Chinese symbols leu yen mean “ the
inner gates ” of a city, and the ex-
pression tech pi means “ like a tooth
comb.” I conclude it means that
the inner gates of the city consisted
of closely joined, and perhaps sharp-
ened, iron or other bars.
THE DEER FOREST \
45
book vn.]
naked, without clothes (Nirgranthas) ; they cover their
bodies with ashes (Pagupatas), and by the practice of all
sorts of austerities they seek to escape from birth 8 and
death.
In the capital there are twenty D 6 va temples, the towers
and halls of which are of sculptured stone and carved
wood. The foliage of trees combine to shade (the sites),
whilst pure streams of water encircle them. The statue
of the Deva Mah&vara, made of tcou-slrih (native copper),
is somewhat less' than ioo feet high. Its appearance is
grave and majestic, and appears as though really lining.
To the north-east of the capital, on the western side of
the river Varan a, is a stupa, * built by Alioka-rfija (W u-yau).
It is about ioo feet high ; in front of it is a stone pillar ;
it is bright and shining as a mirror; its surface is glisten-
ing and smooth as ice, and on it can be constantly seen
the figure of Buddha as a shadow.
To the north-east of the river Varan;! about io li or so,
we come to the saiigh&rdma of Lu-i/c (stag desert ). 6 Its
precincts arc divided into eight portions (sections ) 6 con-
nected by a surrounding wall. The storeyed towers with
projecting eaves and the balconies are of very superior
work. There are fifteen hundred priests in this convent
who study the Little Vehicle according to the Sammatlya
school. In the great enclosure is a vihdra about 200^ feet
high ; above the roof is a golden-covered figure of the Amra
(’An-mo-lo — mango) fruit. The foundations of the building
are of stone, and the stairs also, but the towers and niches
s Not “life and death,” but “birth rally called Lu-yucn , “the deor
and death ; ” i.e. , to arrive at a con- garden.*’ This is the spot where
dition of uninterrupted life. Buddha preached his first sermon
4 Julien here gives Pd-lo-ni-eee by to the five mendicants. For an
mistake, it should be P 6 -lo-ni (read account of his march to B&n&ras
na), referring to the Varan £ or Ba- and the sermon he preached see
ran& (see Dr. Fitzedward Hall s Fosho-hing-tsan-kimj, varga 15, p.
remarks in the Introduction to 168.
Sherring’s Sacred City of the I/in- 6 Probably meaning that the en-
due; also Cunningham, Anc. Geoy., closure was an octagon, as the great
p, 436 n.) tower of Dhamek was [Arch. Sur-
0 The same as Mrfgad&va, gene- try, vol. i. p. ill).
46 RECORDS OF WESTERN COUNTRIES . [bojk vii.
are of brick. The niches are arranged on the four sides
in a hundred successive lines, and in each niche is a golden
figure of Buddha. In the middle of the vihdra is a figure
of Buddha made of teou-shih (native copper). It is the
size of life, and he is represented as turning the wheel of
the law (preaching ). 7
To the south-west of the vihdra is a stone sidpa built
by ASoka-raja. Although the foundations have given
way, there are still ioo feet or more of the wall remaining.
In front of the building is a stone pillar about 70 feet
high. The stone is altogether as bright as jade. It is
glistening, and sparkles like light; and all those who
pray fervently before it see from time to time, accord-
ing to their petitions, figures with good or bad signs.
It was here that Tathfigata (ju-lai), having arrived at
enlightenment, began to turn the wheel of the law (to
preach).
By the side of this building and not far from it is a
stHpa. This is the spot where Ajiiata Kaundinya
(’O-jo-kio-cli’in-ju) and the rest, seeing Bodliisattva giving
up his austerities, no longer kept his company, but coining
to this place, gave themselves up to meditation. 8
By the side of this is a stilpa where five hundred Pratyeka
Buddhas entered at the same time into Nirvana. There
are, moreover, three st'&pas where there are traces of the
sitting and walking of the three former Buddhas.
By the side of this last place is a stdpa. This is the
spot where Maitrdya BSdliisattva received assurance of
his becoming a Buddha. I11 old days, when Tath&gata
was living in Bajagrlha (Wang-she), on the Grldhrakfita
7 The wheel is the symbol of made on this spot see Arch, Survey ,
“ preaching,” or of dhanm. The vol. i. p. 107 ff.
scene of Buddha's teaching near 8 The five ascetics who had accom-
B&naras is the district called SAr- panied the Bodhisattva to Uravilva,
n&th, which, according to Cunning- and fasted with him for six years,
ham, is a contraction of Sfiranganfitha, when they saw him receive the rice
lord of deer. Buddha himself was milk of Nan da, supposing he had
once the “ king of deer,” and this given up the object of his religious
may be the origin of the name, life, left him, and came to the deer'
JKor an account of the excavations park at Ban ant .s.
MAITREYA.
47
BOOK VII.]
mountain, 0 lie spoke thus to the Bhikshus : “ Iu future
years, when this country of Jambudvlpa shall be at peace
and rest, and the age of men shall amount to 80,000
years, there shall be a Brahman culled Maitreya (Ssc-che).
His body shall be of the colour of pure gold, bright and
glistening and pure. Leaving his home, he will become a
perfect Buddha, and preach the threefold 10 law for the
benefit of nil creatures. Those who shall be saved are
those who live, in whom the roots of merit have been
planted through my bequeathed law. 11 These all con-
ceiving in their minds a profound respect for the three
precious objects of worship, whether they be already pro-
fessed disciples or not, whether they be obedient to the
precepts or not, will all be led by the converting power
(of his preaching) to acquire the fruit (of B6dhi) and final
deliverance. Whilst declaring the threefold law for the
conversion of those who have been influenced by my
bequeathed law, by this means also hereafter others will
be converted.” 12
At this time Maitreya B6dhisattva (Mei-ta-li-ye-pu-sa)
hearing this declaration of Buddha, rose from his seat and
addressed Buddha thus : “ May I indeed become that lord
called MaitrSya.” Then Tathagata spoke thus : “ Be it so!
you shall obtain this fruit (condition), and as I have just
• The “ Peak of the Vulture,*’
near K^j agriha.
10 Julien translates this by “ three
great assemblies.” It is true hwuy
means “an assembly,*’ but in this
passage san hwuy refers to the
law “ thrice repeated.” Hence it is
said to be “a triple twelve-part
trustworthy knowledge of the four
truths ” (Oldenberg, Buddha , p. 129
and note. Compare also the phrase
tikutiko chakamo in the Bharhut
sculptures, pi. xxviii., the meaning
of which has escaped General Cun-
ningham. Mr. B. Nanjio, also, in his
Catalogue of the Buddhist Tripit aka,
pp. 9, 10, has not noticed that the
Chinese symbol hwui corresponds
with the Sanskrit kdta, and so has
translated the phrase as though it
referred to “an assembly.”
11 That is, those who shall be saved
by the preaching of Maitreya are
those in whose hearts my bequeathed
law shaU have worked the necessary
preparation.
u The same influence, i.e., of
Maitreya’s teaching, will act as a
“ good friend ” for their subsequent
conversion. The expression "sheii
yau “ illustrious friend,” refers to
the guidance of BCdhi , or wisdom.
There is some difficulty in under-
standing how this assurance could
have been given to Maitreya whilst
Buddha was on the Grldhrakhta
mountain, and yet that the spot
should be at B&n&ras, unless, indeed,
it was repeated there.
4* RECORDS OF WESTERN COUNTRIES . [book vn.
•explained, such shall be the power (influence) of your
teaching.”
To the west of this place there is a stdpa. This is the
spot where Sakya B6dhisattva (Shih-kia-pu-sa) received
an assurance (of becoming a Buddha). In the midst of the
Bhadra-kalpa when men's years amounted to 20,000,
Kaiyapa Buddha (Kia-she-po-fo) appeared in the world and
moved the wheel of the excellent law (i.e., preached the law),
opened out and changed the unclosed mind (of men), and
declared this prediction to Prabh&pftla Bddhisattva (Hu-
ming-pu-sa). 13 “This Bddhisattva in future ages, when
the years of men shall have dwindled to 100 years, shall
obtain the condition of a Buddha and be called Sakya
Muni.”
Not far to the south of this spot are traces where the
four Buddhas of a bygone age walked for exercise. The
length (of the promenade) is about fifty paces and the
height of the steps Stepping spots) about seven feet. It is
composed of blue stones piled together. Above it is a
figure of Tatliagata in the attitude of walking. It is of a
singular dignity and beauty. Prom the flesh-knot on the
top of the head there flows wonderfully a braid of hair.
Spiritual signs are plainly manifested and divine prodigies
wrought with power (fineness, Mat).
Within the precincts of the enclosure (of the saiighd-
rdma) 14 there are many sacred vestiges, with vihdras and
st'dpas several hundred in number. We have only named
two or three of these, as it would be difficult to enter
into details.
To the west of the swhghdrdma enclosure is a clear lake
of water about 200 paces in circuit ; here Tathdgata occa-
sionally bathed himself. To the west of this is a great
13 Julien translates “ and received bh&p&la) shall become a Buddha.
from Prabh&p&la Bddhisattva the See Wong PHh (J. id. A s. S., vol. xx.
prediction following.” But this p. 139), §§ 4, 5.
would destroy the connection of the u Or of the “ deer park/* the
sentence ; it is K&fyapa Buddha who modem S&rn&th.
declares to Prabh&p&la that he (Pra-
BOOK VJI.]
THE ELEPHANT-BIRTH.
49
tank about 180 paces round; here Tatliagata used to wash
his begging-dish.
To the north of this is a lake about 1 50 paces round.
Here Tath&gata used to wash his robes. I11 each of these
pools is a dragon who dwells within it. The water is
deep and its taste sweet ; it is pure and resplendent in
appearance, and neither increases nor decreases. When
men of a bad character bathe here, the crocodiles ( kin-pi -
lo, — hum bhiras) come forth and kill many of them; but
in case of the reverential who wash here, they need fear
nothing.
By the side of the pool where Tatliagata washed his
garments is a great square stone, on which are yet to be
seen the trace-marks of liis kaslidya (Jcia-sha) robe. The
bright lines of the tissue are of a minute and distinct
character, as if carved on the stone. The faithful and
pure frequently come to make their offerings here: but
when the heretics and men of evil mind speak lightly of
or insult the stone, the dragon-king inhabiting the pool
causes the winds to rise and rain to fall.
By the side of the lake, and not far off, is a stupa . This
is where Bodhisattva, during his preparatory life, was born
as a king of elephants, provided with six tusks (chha-
danta). 1& A hunter, desirous to obtain the tusks, put on
a robe in colour like that of a religious ascetic, and tak-
ing his bow, awaited the arrival of his prey. The elephant
king, from respect to the hashdya robe, immediately broke
off his tusks and gave them to the hunter.
By the side of this spot, and not far from it, is a stHpa.
It was here Bodhisattva, in his preparatory career, grieved
to see that there was little politeness {reverence) amongst
men, took the form of a bird, and joining himself to the
15 Chhadanta, which seems to Hardy, Eastern MonachUm, p. 178 ;
mean six-tusked, according to Sia- Manual of Bndhism , p. 17; Malta -
mese legend, is the name of an ele- wanso (Tumour's trans.), pp. 22, 134;
phant living in a golden palace on Upham, Sac. and Hist. Books, vol. Hi.
the shores of the Himalayan lake p. 269 ; Burgess, Reports f Arch. Sur.
Chatthan, attended by eighty thou- W. Ind., vol. iv. pp 45, 46; Gunning-
sand ordinary elephants —Alabaster, ham, Bharhut Stdpa, pp. 62, 63 ;
Wheel of the Law, p. 305; conf. Sp. Beal, Horn. Leg. Bud., p. 367.
VOL. 11. i)
50 RECORDS OF WESTERN COUNTRIES, [book vil
company of a monkey and a white elephant, lie asked
them in this place, “ Which of you saw first this Nya-
gr&dha (Ni-ku-liu) tree ?” Each having answered accord-
ing to circumstances, he placed them according to their
age. 16 The good effects of this conduct spread itself little
by little on every side ; men were able to distinguish the
high from the low, and the religious and lay people fol-
lowed their example.
Not far from this, in a great forest, is a sld/xt. It was
here that DSvadatta and Bodhisativa, in years gone by,
were kings of deer and settled a certain matter. Formerly
in this place, in the midst of a great forest, there w'ere
two herds of deer, each 500 in number. At this time the
king of the country wandered about hunting through the
plains and morasses. Bodhisattva, king of deer, approach-
ing him, said, “ Maharaja ! you set lire to the spaces en-
closed as your hunting-ground, and shoot your arrows and
kill all my followers. Before the sun rises they lie about
corrupting and unfit for food. Pray let us each day offer
you one deer for food, which the king will then have fresh
and good, and we shall prolong our life a little day by
day.” The king was pleased at the proposition, and
turned his chariot and went back home. So on each day
a deer from the respective Hocks was killed.
Now among the herd of Devadatta there was a doe big
with young, and when her turn came to die she said to
her lord, “ Although I am ready to die, yet it is not my
child’s turn.”
The king of the deer ( i.c ., I)§vadatta) was angry, and
said, “ Who is there but values life ? ”
The deer answered with a sigh, “ But, O king, it is not
humane to kill that which is unborn.” 17
She then told her extremity to Bodhisattva, the king of
deer. He replied, a Sad indeed ; the heart of the loving
16 Here I follow Julien’s trails- wise: “ Our king is not humane in
lation, but there is probably an error putting to death without reprieve ; ”
in the text. or, “ Our king is not humane ; I die
17 This may be translated other- without reprieve."
BOOK VII.] BIRTH AS A DEER-KING. 5 1
mother grieves (is moved) for that which is not yet alive
(has no body). I to-day will take your place and die.”
Going to the royal gate (i.e., the palace), the people who
travelled along the road passed the news along and said
in a loud voice, “That great king of the deer is going now
towards the town.” The people of the capital, the magi-
strates, and others, hastened to see.
The king hearing of it, was unwilling to believe the
news; but when the gate-keeper assured him of the
truth, then the king believed it. Then, addressing the
deer-king lie said, “ Why have you come here ?”
The deer -(king) replied, “ There is a female in the he*J
big with young, whose turn it was to die; but my heart
could not bear to think that the young, not yet born, should
perish so. I have therefore come in her place.”
The king, hearing it, sighed and said, “I have indeed
the body of a man, but am as a deer. You have the body
of a deer, but are as a man.” Then for pity’s sake he re-
leased the deer, and no longer required a daily sacrifice.
Them lie gave up that forest for the use of the deer, and
so it was called “the forest given to the deer/’ 18 and
hence its name, the “deer-plain” (or, wild).
Leaving this place, and going 2 or 3 li to the south-
west of the saiujhdrdina , there is a stupa about 300 feet
high. The foundations are broad and the building high,
and adorned with all sorts of carved work and with pre-
cious substances. There are 110 successive stages (to this
buildinrj) with niches ; and although there is a standing
pole erected above the cupola (fau poh 19 ), yet it has no
encircling bells. 20 l»y the side of it is a little sfdpa. This
18 Commonly called the 20 Lun-to, circular bell«, or encir-
d&va. This is the site referred to cling bells, referring to the circular
before, — the present Sarnath or S&- plates with bells generally attached
rangan&tha. to the surmounting pole of a stdpa.
19 Julien translates thi* “a sort Julien translates, “ it is not crowned
of vase belonging to a religious per- with a cupola in form like a bell."
son, inverted ; ” but I take fan poh This seems to be impossible, as it is
to mean the cupola of a stdpa, in before stated that the stdpa was
agreement with the account given surmounted by a pole.
above, p. 47 and n. 163.
52 RECORDS OF WESTERN COUNTRIES, [book vii.
the spot where Ajn&ta Kaundinya and the other men,
five in number, declined to rise to salute Buddha. 81 When
first Sarvarthasiddha (Sa-p’o-ho-la-t’a-si-to 22 ) left the
city to sojourn in the mountains and to hide in the valleys,
forgetful of self and mindful of religion, then $uddh6-
dana-raja (Tsing- fan) commanded three persons of his own
tribe and household, and two of his maternal uncles, say-
ing, “ My son Sarvarthasiddha has left his home to practise
wisdom ; alone he wanders through mountains and plains
and lives apart in the forests. 1 order you, therefore, to
follow him and find out where he dwells. "You within
{the family ), his uncles, and you without {the family ) , mini-
sters and people, exert yourselves diligently to find out
where he has gone to live.” The five men, after receiving
the order, went together, casting along the outposts of
the country. And now, during their earnest search, the
thought of leaving their homes occurred to them also, 23 and
so they thus spake one to the other : “ Is it by painful dis-
cipline or by joyful means we attain to supreme wisdom?”
Two of them said, “ By rest and by pleasant discipline
wisdom is obtained.” Three of them said, “ It is by pain-
ful discipline” Whilst they yet contended without
agreeing, two to three, the prince had already entered on
the painful discipline of the unbelievers, considering this
to he the true way to overcome sorrow; and so, like them,
he took only a few grains of rice and millet to support his
body.
The two men seeing him thus, said, " This discipline
of the prince is opposed to the true way {of escape"); intel-
21 For an account of this incident into “ Yih-tsai-i-ehing,” which seems
see the Fo-sho-hiny-Uan -kiny, p. 1 72, to signify “one who is perfected in
vv. 1222, 1223. For the origin of all ways,” or “the completely per-
A j fiat a Kaundinya’s (’O-jo-kiao- feet.”
eh’in-ju) name see op. at. v. 1268. 13 Such appears to be the force of
22 This was the name given to the passage, as though the five men
Bodhisattva by his parents. It is by their long search for the prince
explained to mean “one by whom had become accustomed to a solitary
all objects are effected” (Monier life, and so were unwilling to return
Williams, Sans. Diet., sub voc. home.
Sana). In Chinese it is translated
53
BOOK VII.] THE SIX YEARS ’ PENANCE .
ligence is obtained by agreeable methods, but now he is
practising severe discipline, ho cannot be our companion.”
So they departed far off and lived in seclusion under the
idea that they would (in their own way) attain the fruit
(of enlightenment ). The prince having practised austerities
for six venrs 24 without obtaining JBodhi, desired to give up
his rigorous discipline, as being contrary to the truth; lie
then prepared himself to receive the rice-milk (offered iy
the girl), with a view, by this method, to obtain enlighten-
ment . 25 Then the three men (who advocated penance) hear-
ing thereof, sighed and said, “ His merit was just ripen-
ing, and now it is all dissipated ! For six years enduring
penance, and nowin a day to lose all his merit!” On
this they went together to seek for and consult with the
two men. Having met them, they sat down and entered
on an excited conversation. Then they spake together
thus: “In old days we saw the Prince Sarvarthasiddha
leave the royal palace for the desert valleys: lie put off
his jewels and robes, and assumed the skin doublet (of the
hunter ), and then, with all his might and determined will,
gave himself to austerities to seek after the deep mys-
terious law and its perfect fruit. And now, having given
all up, he has received the rice-milk of the young slicp-
herd-girl, and ruined his purpose. We know now he can
do nothing.”
The two men replied, “ How is it, my masters, ye have
seen this so late, that this man acts as a madman ?
When he lived in his palace he was reverenced and
04 The period of mortification is
lengthened to seven years in the
Southern accounts, or rather that
Mara pursued the Bodhisattva for
seven years up to the last vain at-
tack he made upon him. See Olden-
berg, Buddha, p. 420, Eng. trans.
It is probable that the seven years’
torture said to have been undergone
by St. George, and the legend gene-
rally, is borrowed from the story of
Bddhisattva.
28 Julien has translated this pas-
sage as if it were spoken by “the
two men” who were opposed to
severe mortification as a method of
religious discipline. But this neces-
sitates the prediction that ho would
receive enlightenment after receiv-
ing the rice-milk, “ Mais quandil
aura regu une bouillie de riz au lait,
il obtiendra Intelligence ” (p. 365).
This is highly improbable, and I
have therefore translated it as in
the text
54 RECORDS OF WESTERN COUNTRIES . [book vii.
powerful ; but lie was not able to rest in quiet, and so
went wandering far off through mountains and woods,
giving up the estate of a Chalcravartin monarch to lead
the life of an abject and outcast. What need we think
about him more ; the mention of liis name but adds sor-
row to sorrow.”
And now hodhisattva, having bathed in the NairanjanS,
river, seated himself under the Budhi tree and perfected
himself in supreme wisdom, and was named “ The lord of
dftvas and men.” Then reflecting in silence, he thought
who was worthy {fit) to be instructed in the way of deli-
verance — “ The son of It ft mu, Udra by name (Yo-t’eu-
lan), he is fit to receive the excellent law, as he has reached
the Sam&dhi, which admits of no active thought .” 28
Then the J)ev r as in space raised their voices and said,
“Udra-Itftmaputra has been dead for seven days.” Then
Tathagata sighing {said) with regret, “ Why did we not
meet? ready as lie was to hear the excellent law and
thereby to obtain quick conversion!”
Again he gave himself to consideration, and cast about .
through the world to seek {for some one to whom lie might
first preach). There is {hr thought) Arada Xftlaum (’ O-lan -
hia-lan), who lias reached the ecstatic point “of having
nothing to obtain ;” 27 he is fit to receive the highest reason.
Then again the Dev as said, “lie has been dead for live 23
days.” ^
Again Tathagata sighed, in knowledge of liis iiicom-
pleted merit. Once more considering who w’as worthy to
receive his instruction, he remembered that in the “ deer
park” there were the five men , 29 who might first receive
the converting doctrine. Then Tathagata, rising from the
Bddhi tree, went forward v T ith measured step 30 and digni-
86 Nairasaujud samddhi (Jul.) 27 At. inch a riffli/ata n a — ( Julien).
The theory of Udra - Ramaputra 28 In the Lafita Vi star a the num-
( Yvu-tav-lcm-tsm) with respect to ber of days is three. In the Buddha^
final deliverance is explained in the charita there is no period named,
twelfth varga of the Fo-tho-hiwj- 29 That is, the Mflgad&va (Sdr-
Uan-lcing. His system appears to nfith), at B&n&ras.
have been a refinement on that of 30 “ Step by step, like the king of
Kapiia. beasts (the lion), did he advance
55
book vii.] TRADITION OF THE CHAMPION.
fied mien to the “ deer-park garden,” shining with glory;
his {circle of) hair 31 reflecting its brilliant colours, and his
body like gold. Gracefully he advanced to teach those
five men. They, on their parts, seeing him afar off, said
one to another, 82 “ Here comes that Sarv&rthasiddlia ; for
years and months he has sought for the sacred fruit, and
lias not obtained it, and now his mind is relaxed, and so
he comes to seek us as disciples ( or , to seek our com-
pany) ; let us remain silent, and not rise to meet him or
pay him respect.”
Tath&gata gradually approaching, his sacred appearance
affecting all creatures, the five men, forgetting their vow,
rose and saluted him, and then attached themselves to
him with respect. Tatlifigata gradually instructed them
in the excellent principles {of his religion ), and when the
double 33 season of rest was finished, they had obtained the
fruit {of Bodlii).
To the east of the “ deer forest ” 2 or 3 li, we come to a
stdpa by the side of which is a dry pool about 80 paces in
circuit, one name of w T hich is " saving life,” 34 another name
is “ardent master.” The old traditions explain it thus:
Many hundred years ago there was a solitary sage {a sor-
roivfvl or obscure master) who built by the side of this pool
a hut to live in, away from the world. He practised the
arts of magic, and by the extremest exercise of his spiritual
power he could change broken fragments of bricks into
watchfully through the grove of wis-
dom. ” — Fo-sho - king • tsan - ling, v.
1199.
31 That is, the circle of hair be-
tween his eyes (the urna).
33 According to the Buddha- cha-
rita, vv. 1220, 122 r, the five men
wore nmned Kaundinya, Dasabfila-
Ksisyapa, Vaspa, Asvajit, Bhad-
rika. The Lolita Yistara gives Ma-
hanfimd instead of Dasabala. For
the incident named in the text see
Buddhn-rharita , loc. cit.
33 That is, the season of rain, dur-
ing which the disciples retired into
fixed homes. But this ordinance
was not yet introduced into the
Buddhist system ; it seems to have
been a custom, however, among reli-
gious communities before Buddha’s
time, for in the Vinaya complaint
is made to Buddha that his disciples
continued to wander through the
country when the seeds were first
growing, contrary to the ordinary
rule.
34 There is no expression for
*‘pool,” as in the French transla-
tion.
56 RECORDS OF WESTERN COUNTRIES . [book vir.
precious stones, and could also metamorphose both men
and animals into other shapes, but he was not yet able to
ride upon the winds and the clouds, and to follow the
Rishis in mounting upwards. By inspecting figures and
names that had come down from of old, he further sought
into the secret arts of the Rishis. From these he learned
the following : “ The spirit-Rlshis are they who possess the
art of lengthening life . 35 If you wish to acquire this
knowledge, first of all you must fix your mind on this —
viz., to build up an altar enclosure io feet round; then
command an ‘ardent master’ ( a hero), faithful and brave,
and with clear intent, to hold in his hand a long sword
and take his seat at the corner of the altar, to cover his
breath, and remain silent from evening till dawn . 36 lie
■who seeks to be a Rlshi must sit in the middle of the altar,
and, grasping a long knife, must repeat the magic formulae
and keep watch ( 'seeing and hearing). At morning light,
attaining the condition of a Rlshi, the sharp knife he holds
will change into a sword of diamond (a gem-sword ), and
he will mount into the air and march through space, and
rule over the band of Rishis. Waving the sword he holds,
everything he wishes will be accomplished, and he will
know neither decay nor old age, nor disease nor death.” 37
The man having thus obtained the method (of becoming a
Rlshi), went in search of such an “ardent master.” Dili-
gently lie searched for many years, but as yet lie found
not the object of his desires. At length, in a certain town
85 The magic art of lengthening
life, or of a long life. The “elixir
of life ” and the art of transmuting
metals had been sought after in the
JEast long before the Arabs intro-
duced the study of alchemy into
Europe. The philosopher s stone is
the tan aha of the Chinese, i.e the
red bihulphuret of mercury, or cin-
nabar. See an article on Tauism in
the Tram, of the China Branch of
thr R.A.S., part v. 1855, by Dr.
Edkins, p. 86.
*» We may compare with this the
ceremonies observed anciently on
conferring the dignity of knight-
hood, especially the vigil before the
altar. (Ingulphus, quoted by Mr.
Thoms in hisBookof the Court, p. 138. )
87 The account of this magic gem-
sword may be compared with the
“great brand, Excalibur,” of King
Arthur —
'* But 'ere he dipt the surface, rose an arm
Clothed in white samite, mystic, won-
derful,
And caught him by the hilt, und bran-
dished him
Three times. . . — Tennyson.
book vii.] THE VIGIL OF THE CHAMPION . 57
lie encountered a man piteously wailing as he went along
the way. The solitary master seeing his marks ( the marks
on his person ), 88 was rejoiced at heart, and forthwith ap-
proaching him, he inquired, “Why do you go thus lament-
ing, and why are you so distressed ? ” He said, " I was a
poor and needy man, and had to labour hard to support
myself. A certain master seeing this, and knowing me to
be entirely trustworthy, used me {engaged me for his work)
during five years, promising to pay me well for my pains.
On this I patieutly wrought in spite of weariness and
difficulties. Just as the five years were done, one morn-
ing for some little fault I was cruelly whipped and driven
away without a farthing. For this cause I am sad at
heart and afflicted. Oh, who will pity me ? ”
The solitary master ordered him to accompany him, and
coining to his cabin {wood hut), by his magic power he
caused to appear some choice food, and ordered him to
enter the pool and wash. Then he clothed him in new
garments, and giving him 500 gold pieces, he dismissed
him, saying, “When this is done, come and ask for more
without fear.” 30 After this he frequently bestowed on
him more gifts, and in secret did him other good, so
that his heart was filled with gratitude. Then the “ardent
master” was ready to lay down his life in return for all
the kindness he had received. Knowing this, the other
said to him, “ I am in need of an enthusiastic person. 40
During a succession of years I sought for one, till I was
fortunate enough to meet with you, possessed of rare
beauty and a becoming presence, different from others. 41
Now, therefore, I pray you, during one night {to watch)
without speaking a word.”
The champion said, “I am ready to die for you, much
88 &iang, the marks indicating his it may be “your beauty (or figure)
noble character. corresponds to the Ideal portrait I
89 Wu-wai may also mean “seek had formed of it.” So Julien trans-
it not elsewhere.” Julien translates lates ; but fi yan ta would more
it “do not despise me.” naturally be rendered “unlike that
40 “A brave champion ” — Julien. of any other.”
41 So I translate the passage, but
58 RECORDS OF WESTERN COUNTRIES, [book viu
more to sit with my breath covered.” 42 Whereupon lie
constructed an altar and undertook the rules for becoming
a Rlslii, according to the prescribed form. Sitting down,
he awaited the night. At the approach of night each
attended to his particular duties. The “ solitary master ”
recited his magic prayers ; the champion held his sharp
sword in his hand. About dawn suddenly he uttered a
short cry, and at the same time fire descended from
heaven, and flames and smoke arose on every side like
clouds. The “solitary master” at once drew the champion
into the lake, 43 and having saved him from his danger, he
said, “ 1 bound you to silence ; why then did you cry
out?”
The champion said, “After receiving your orders, to-
wards the middle of the night, darkly, as in a dream, the
scene changed, and I saw rise before me all my past his-
tory. My master 44 in his own person came to me, and
in consolatory words addressed me ; overcome with grati-
tude, I yet restrained myself and spoke not. Then that
other man came before me ; towering with rage, he slew
me, and I received my ghostly body 45 (/ wandered as a
shade or shadowy body). I beheld myself dead, and I
sighed with pain, but yet I vowed through endless ages
not to speak, in gratitude to you. Next I saw myself
destined to be born in a great Brahman’s house in
Southern India, and I felt my time come to be conceived
and to be brought forth. Though all along enduring
anguish, yet from gratitude to you no sound escaped me.
4 - From this it seems that the
portion relating to “holding the
hreath ” is omitted in the previous
.sentence.
43 That is, to escape the fire.
44 That is, “1113’ lord or master,
whom I now serve ” — the solitar} r
master or Rlshi. It cannot be my
old master, the one who treated him
so cruelly (as Julien construes it),
for he comes on the scene in the
next sentence. The symbols sih ue
are not to be taken with chu, as
though it were “ my old master ; ”
but with kin, as I have translated
it, “there arose before me the for-
mer events of my life.”
46 This ghostly body or shade
( chuv* j yin than) corresponds with
the ii 8 <o\ov of the Greeks —
^fvxil kclI £i 8 u>\ov, drip
$pt»e y oifK tvt irdpirav.
— Iliad, xxiii. 104.
book vii.] THE HARE J AT AKA. 59
After a while I entered on my studies, took the cap (of
manhood ), and I married; my parents dead, I had a
child. Each day I thought of all your kindness, and en-
dured in silence, uttering no word. My household con-
nections and clan relatives all seeing this, were filled with
shame. For more than sixty years and five I lived. At
length my wife addressed me, ‘You must speak; if not,
I slay your son ! 9 And then I thought, * I can beget no
other child, for I am old and feeble ; this is my only ten-
der son.’ It was to stop my wife from killing him I
raised the cry.”
The solitary master” said, “All was my fault; ’twas
the fascination of the devil.” 40 The champion, moved
with gratitude, and sad because the thing had failed, fretted
himself and died. Because he escaped the calamity of
lire, the lake is called “ Saving the Life,” and because he
died overpowered by gratitude, it has its other name, “ The
Champion’s Lake.”
To the west of this lake there is a sf-Apa of “the three ani-
mals.” In this place, when Eodhhattva was practising his
preparatory life, he burnt his own body. At the beginning
of the kalpa in this forest wild, there lived a fox, a hare,
and a monkey, three creatures of different kinds but
mutually affectionate. At this time Sakra, king of D6vas,
wishing to examine into the case of those practising the
life of a Bodhisattva, descended spiritually in shape as
an old man. He addressed the three animals thus: “ My
children, tw r o or three, 47 are you at ease and without
fear V 9 They said, “ We lie upon (1 tread on) the rich her-
bage, wander through the bosky brakes, and though of
different kinds we are agreed together, and are at rest and
joyful.” The old man said, “ Hearing that you, my chil-
46 Of M&ra : it is plain that this 47 There appears to be an error
weird story, taken in connection in the text, as though sau (three)
with the dream, the inability to had been repeated, but the middle
move or speak, and the actual refe- stroke of the first symbol erased,
rencc of it all to M&ra, is but an Hut as the same symbols are UBcd in
account of “ the enthusiastic hero's * the next sentence, the meaning may
suffering from “ nightmare.” be simply, “ My children.”
6o
RECORDS OF WESTERN COUNTRIES, [book vir.
dren, two or three, were peaceful at heart and living in
sweet accord, though I am old, yet have I come from far
alone, forgetting my infirmities, to visit you; but now I
am pressed with hunger, what have you to offer me to eat ?”
They said, “ Wait here awhile, and we will go ourselves in
search of food.” On this, with one mind and with single
purpose, they searched through the different ways for food.
The fox having skirted a river, drew out from thence a
fresh carp fish. The monkey in the forest gathered fruits
and flowers of different kinds. Then they came together to
the appointed place and approached the old man. Only the
hare came empty, after running to and fro both right and
left. The old man spake to him and said, “As it seems
to me, you are not of one mind with the fox and monkey;
each of those can minister to me heartily, but the hare
alone conies empty, and gives me nought to eat; the
truth of what I say can easily be known.” The hare,
hearing these words and moved by their power, addressed
the fox and monkey thus, “ Heap up a great pile of wood
for burning, then I will give (do) something.” The fox
and monkey did accordingly; running here and there, they
gathered grass and wood ; they piled it up, and when it
was thoroughly alight the hare spake thus: “Good sir! I
am a small and feeble thing; it is difficult for me to obtain
you food, but my poor body may perhaps provide a meal.”
On this he cast himself upon the fire, and forthwith died.
Then the old man reassumed his body as King Sakra, col-
lected all the bones, and after dolorous sighs addressed the
fox and monkey thus : “ lie only could have done it ( or ,
unprecedented event). I am deeply touched ; and lest his
memory should perish, I will place him in the moon’s disc
to dwell.” Therefore through after ages all have said,
“ The hare is in the moon.” After this event men built a
stUpa on the spot . 48
48 The preceding story is known found also in the Chinese J&taka-
as The Have Jfitaka. It is given book ; see also Fausbbil, Five Jdta-
in Rhys Davids’ Buddhism ; it is has, p. 58.
book vii. J CHEN-CHU — GHAZ 1 PUR. 61
Leaving this country and going down the Ganges east-
ward 300 li or so, we come to the country of Chen-chu.
The Kingdom of Chen-ciiu 40 [Giiazipur].
This kingdom is about 2000 li in circuit; its capital,
which borders on the Ganges river, is about 10 li in cir-
cuit. The people are wealthy and prosperous ; the towns
and villages are close together. The soil is rich and fer-
tile, and the land is regularly cultivated. The climate is
soft and temperate, and the manners of the people are
pure and honest. The disposition of the men is naturally
fierce and excitable; they are believers botli in heretical
and true doctrine. There are some ten sanghdrdmas with
less than 1000 followers, who all study the doctrines of
the Little Vehicle. There are twenty Leva temples, occu-
pied by sectaries of different persuasions.
In a sanghdrdma to the north-west of the capital is a
slupa built by A6oka-raja. The Indian tradition 60 says
t his sltipa contains a peck of the relics of Tatliagata. For-
merly, when the Lord of the World dwelt in this place, 61
during seven days he preached the excellent law for the
sake of an assembly of the D6vas.
Beside this place are traces where the three Buddhas of
the past age walked and where they sat.
Close by is an image of Maitr^ya BSdhisattva : although
of small dimensions, its spiritual presence is great, and its
divine power is exhibited from time to time in a myste-
rious manner.
Going east from the chief city about 200 li, we come to
a sanghdrdma called, ‘O-pi-t’o-kie-la-na (“Ears not
49 Chen-chu, meaning “ lord of 80 Or the work called ln-ta-H, ie.,
conflict or battle,*’ is the transla- the Records of India,
tion of Garjanapati, and has been 01 Julien translates “ in this con-
identified by Cunningham with Gh&- vent,” but the original names only
zipur, a town on the Ganges just 50 “the place.” It would be natural
miles east of Ban&ras. The original to suppose that Asoka built the
Hindu name of the place was Gar- «tdpa, and the sanghdrdma was
j a P lir * erected subsequently.
62
RECORDS OF WESTERN COUNTRIES . [book vn.
pierced” — Aviddhakarna 62 ). The circuit ( encircling wall)
is not great, but the ornamental work of the building is
very artistic. The lakes reflect the surrounding flowers, and
the eaves of the towers and pavilions (or, the tower-pavi-
lions) touch one another in a continuous line. The priests
are grave and decorous, and all their duties are properly
attended to. The tradition states : Formerly there were
two or three £ramanas, passionately fond of learning, who
lived in the country of Tu-ho-lo 53 (TukharS), to the
north of the Snowy Mountains, and were of one mind.
Each day during the intervals of worship and reciting the
scriptures, they talked together in this way : “ The excel-
lent principles of religion are dark and mysterious, not to
be fathomed in careless talk. The sacred relies (traces)
shine with their own peculiar splendour ; let us go toge-
ther from place to place, and tell our faithful ( ’hcUeviny** )
friends what sacred relics we ourselves have seen.”
On this the two or three associates, taking their reli-
gious staves , 55 went forth to travel together. Arrived in
India, at whatever convent gates they called, they were
treated with disdain as belonging to a frontier country,
and no one would take them in. They were exposed to
82 The distance and bearing from Louvain, 18S3. This writer combats
Ghfizipur given in the text would the opinion of Baron Kichtofen and
indicate Baliya as the site of this others that the Yue-chi and the
convent. There is a village called Tokhari are identical. This is in
Bikapur, about one mile east of Ba- agreement with vol. i. p. 57, n. 121,
liya, which Cunningham thinks may of the present work,
be a corruption of Aviddhakarna- 64 “Our non-heretical friends or
pura. It may be the same vihdra relatives.” or it maybe simply “ our
as that called “Desert ” by Fa-hian attached friends.”
(cap. xxxi v. ) But we can hardly 35 There are two such foreign pil-
accept Cunningham’s restoration of grims with their staves sculptured
Ktoanr/ ye ( wh ich simply means “ w i 1 - at Amar&vatt. Tree and Serpent Ww-
derness ” or “desert”) to Vfihari- ship, pi. lxxxii. fig. 1. Mr. Fergusson
Aranya or Brihad&ranya, which he suggests they may be Scythians ;
thinks may have been corrupted into probably they are these Tokhari
Biddhkarn. people. If this be so, their position
63 See vol. i. p. 37. For further beneath the palm-tree indicates the
remarks on the country Tu-ho-lo and misery they endured, as described
the Tokhari people see a pamphlet in the text ; and the grouping may
by G. de Vasconcellos-Abreu on the be compared with the “Judea
probable origin of the Toukhari (De capta " medal.
MAHASALA.
63
BOOK VII.]
the winds and the rains without, and within they suffered
from hunger; their withered bodies and pallid faces
showed their misery. At this time the king of the country
in his wandering through the suburbs of the city saw
these strange priests. Surprised, he asked them, “ What
region, mendicant masters, come you from ? and why are
you here with your unpierced ears 66 and your soiled gar-
ments ? ” The Sramanas replied, “ We are men of the
Tu-ho-lo country. Having received with respect the
bequeathed doctrine, 67 with high resolve we have spurned
the common pursuits of life, and following the same plan,
we have come to see and adore the sacred relics. But
alas ! for our little merit, all alike have cast us out ; the
Iranians of India deign not to give us shelter, and we
would return to our own land, but we have not yet com-
pleted the round of our pilgrimage. Therefore, with much
fatigue and troubled in heart, we follow on our way till
we have finished our aim.”
The king hearing these w T ords, was much affected with
pity, and forthwith erected on this fortunate (excellent) site
a sanghdrdma , and wrote on a linen scroll the following
decree : “ It is by the divine favour of the three precious
ones (Buddha, JDharma, Sahgha) that I am sole ruler of
the world and the most honoured among men. Having
acquired sovereignty over men, this charge has been laid
on me by Buddha, to protect and cherish all who w'ear the
garments of religion (soiled or dyed garments), 1 have
built this sanghdrdma for the special entertainment of
strangers. Let no priest with pierced ears ever dwell in
this convent of mine.” Because of this circumstance the
place received its name.
Going south-east from the convent of ’O-pi-t’o-kie-
la-na about ioo li, and passing to the south of the Ganges,
we come to the town Mo-ho-sa-lo (Mah&s&ra), 68 the in—
88 Hence the name, AviddhaTcarna. 88 The town of M&h&sara, has
87 That is, the bequest or testa- been identified by M. V. de St.
mentary doctrine of Buddha's reli- Martin with Masilr^ a village six
gion. miles to the west of ArA (Arrahj.
64 RECORDS OF WESTERN COUNTRIES . [book vii.
habitants of which are all Br&hmans, and do not respect
the law of Buddha. Seeing the Iranian, they first in-
quired as to his studies, and ascertaining his profound
knowledge, they then treated him with respect.
On the north side of the Ganges 69 there is a temple of
(Na-lo-yen) Nfir&yana-d^va. 60 Its balconies and storied
towers are wonderfully sculptured and ornamented. The
images of the Devas are wrought of stone with the highest
art of man. Miraculous signs, difficult to explain, are
manifested here.
Going east from this temple 30 li or so, there is a stlUpa
built by A ^oka-raj a. The greater part (a great half) is
buried in the earth. Before it is a stone pillar about 20
feet high, on the top of which is the figure of a lion. There
is an inscription cut in it (i.c. y the pillar) respecting the
defeat of the evil spirits. Formerly in this place there
was some desert 61 demons, who, relying on their great
strength and (spiritual) capabilities, fed on the flesh and
blood of men. They made havoc of men and did the
utmost mischief. TatMgata, in pity to living creatures,
who were deprived of their natural term of days, by his
spiritual power converted the demons, and led them, from
reverence to him ( kwai i 62 ), to accept the command against
murder. The demons, receiving his instruction respect-
fully, saluted him {by the pradaksliina ). Moreover, they
brought a stone, requesting Buddha to sit down, desiring
to hear the excellent law (from his mouth), that they
might learn how to conquer their thoughts and hold them-
selves in check. From, that time the disciples of the
unbelievers have all endeavoured to remove the stone
wiiich the demons placed for a seat; but though 10,000
80 According to Cunningham, the Bert ” {lewang ye) is the same as that
pilgrim must have crossed the Gan- found in Fa-hian, referred to above
ges above Revelganj, which is nearly n. 49.
clue north of Mas&r exactly 16 miles. ** The Chinese phrase kwai i cor-
This point, near the confluence of the responds with the Sanskrit Parana,
Ganges and Gh&gr&, is deemed espe- “ to take refuge in.” Hence General
daJly holy. Cunningham traces the name of this
60 That is, of Vishnu. district Saran to the incident to-
• l The expression used for «• de- corded in the text.
THE DRONA STUPA
65
BOOK VII.]
of them strove to do so, they would he unable to turn it
Leafy woods and clear lakes surround the foundation on
the right and left, and men who approach the neighbour-
hood are unable to restrain a feeling of awe.
Not far from the spot where the demons were subdued
there are many sanghdrainas , mostly in ruins, but there
are still some priests, who all reverence the doctrine of the
Great Vehicle.
Going south-east from this 100 li or so, we come to a
ruined st&pa, but still several tens of feet high. Formerly,
after the Nirvana of Tath&gata, the great kings of the
eight countries 63 divided liis relics. The Br&hman who
meted out their several portions, smearing the inside
of his pitcher with honey , 64 after allotting them their
shares, took the pitcher and returned to his country. He
then scraped the remaining relics from the vessel, and
raised over them a stdpa, and in honour to the vessel
( pitcher ) he placed it also within the sttipa, and hence the
name (of Drdm stupa) was given it . 65 Afterwards AiSSka-
raja, opening (the stdpa), took the relics and the pitcher,
and in place of the old 66 one built a great stdpa. To this
68 See above, pp. 40, 4 1. stores j tfing to larha. But it also
64 This translation is somewhat means a vessel or vase ; probably in
forced. Literally the passage runs thi3 case the Br&hman’s pitcher,
thus — “ honey - smearing - pitcher - Compare Fo-sho , v. 1408; see also
within.” Cunningham, Anc. Geog. of India,
60 The Dr6na stdpa (called the p. 442.
Kumbhan stitpa by Turnour, J. A. (fl Julien translates, “then he re-
18. B ., vol. vii. p. 1013) is said to have constructed the monuments and en-
been built by Aj&tasatru {Atdkdva- larged it ; ” but in the original, as in
ddna , translated by Bumouf, fntrod ., all cases when speaking of Asoka’s
p. 372). It may have stood near a building, it is implied that he de-
village called DegwAra. It is named stroyed the old erection, and in its
the “ golden pitcher st&pa ” by Af$- place he built “a great stdpa.” It
vagbOsha, Fo-sho , v. 2283 (compare would be gratifying if we could as-
Spence Hardy, Manual of Bud - certain the character of the pre-
form, p. 351). The Br&hman himself Ai6ka monuments. They are said by
is sometimes called Drd.' a, or DrOha, Cunningham to have been “mere
or Dauna. l)rona corresponds with mounds of earth,” the sepulchral
the Chinese p'ing, a pitcher or vase, monuments of the early kings of the
Julien, in a note (p. 383, n. 1), seems country even before the rise of Bud-
to imply that Drona is simply a dhism . — A nc. Geog. of India, p. 449.
measure of capacity,’ and so he re-
VOL. II. E
66 RECORDS OF WESTERN COUNTRIES . [book vir.
day, on festival occasions (fast-day#), it emits a great
light.
Going north-east from this, and crossing the Ganges*
after travelling 140 or 150 li, we come to the country of
Fei-she-li (Vaisali).
Fei-siie-li (Vai^alI).
This kingdom 67 is about 5000 li in circuit. 68 The soil is
rich and fertile ; flowers and fruits are produced in abun-
dance. The dmm fruit (mango) and the mdcha (banana)
are very plentiful and much prized. The climate is agree-
able and temperate. The manners of the people are pure
and honest. They love religion and highly esteem learn-
ing. 13 oth heretics and believers are found living together.
There are several hundred sanghdrdmas , which are mostly
dilapidated. The three or five 69 which still remain have
but few priests in them. There are several tens of Deva
temples, occupied by sectaries of different kinds. The
followers of the Nirgrantlias are very numerous.
The capital city of Vai^all (or, called Vaisali) is to a
great extent in ruins. Its old foundations are from 60 to
70 li in circuit. The royal precincts are about 4 or 5 li
round : there are a few people living in it. North-west
17 The pilgrim must have crossed the Ganges on the south, and from
the Gandak river, not the Ganges, the Gan dak on the west to the Ma-
This river flows within 12 miles of Mnadi on the east) from an early
DegwAra, the probable site of the period ; how early vre cannot say,
Dr6na stfipa, Vaisali, therefore, is but as early as the redaction of the
to the east of the Gandak, and is Buddhist books at least,
placed by Cunningham on the site 88 This is much in excess of the
of the present village of Besftrh, actual measurement, even if the
where there is an old ruined fort country of Vffjji be included. But
still called RAja-Bisal-ka-garh, or for these calculations of area or cir-
the fort of the Rdja Visala. It is cuit the pilgrim had no data except
exactly 23 miles north -north -east the ordinary statements of the
from Degvvara. Vais&ll was pro- people, which would be certainly
bably the chief town, or the first in exaggerated.
importance, of the people called 69 Julien proposes to substitute
Vjljjis or Vajjis. These people were four for five . I have kept to the
a northern race who had taken pos- original, which is in accordance with
session of this part of India (viz., Oriental idiom,
from the foot of the mountains to
67
BOOK VII.] LION-PILLAR OF VAISALI.
of the royal city ( precincts ) 5 or 6 li is a saiighdrAma with
a few disciples. They study the teaching of the Little
Vehicle, according to the Saihmattya school.
By the side of it is a stApa. It was here Tathagata de-
livered the Vimalakirtti Sdtra {Pi-mo-lo-kie-king), and
the son of a householder, Ratn&kara, 70 and others offered
precious parasols {to Buddha ). 71 To the east of this is a
st'Apa. It was here S&riputra and others obtained perfect
exemption {became A r hats).
To the south-east of this last spot is a st'Apa ; this was
built by a king of Vai^lL After the Nirv&na of Buddha,
a former king of this country obtained a portion of the
relics of his body, and to honour them as highly as pos-
sible raised ( this building ). 72
The records of India state: In this st'Apa there was
at first a quantity of relics equal to a lt hoh” (ten pecks).
ASoka-iaja opening it, took away nine-tenths of the whole,
leaving only one-tenth behind. Afterwards there was a
king of the country who wished again to open the st'Apa ,
but at the moment when he began to do so, the earth
trembled, and he dared not proceed to open {the st'Apa).
To the north-west is a st'Apa built by A6oka-raja ; by
the side of it is a stone pillar about 50 or 60 feet high,
with the figure of a lion 73 on the top. To the south of
70 So Julien restores p'ao-tsi, trea-
sure heap. It is sometimes restored
to RatnaktLta (B. Nanjio, Catalogue,
p. 10 as.); but, as before stated, the
Chinese symbol for kflta is hwui, not
tsi. Ratn&kara is perhaps the same
as Yasada
71 Yasada is generally represented
with a parasol over his head. Much
of the later Buddhist legend appears
to have been borrowed or adopted
from the history of Yasada. PL
lxiii. fig. 3, Tree and Serpent Wor-
ship, probably relates to him.
u The Lichhavis of VaiH&U ob-
tained a share of the relics of Bud-
dha, and raised over them a stUpa.
(See Varga 28 of the Fo - she-
hing-tsan-king). The scene found
at S&ftchi (pi. xxviii. fig. i, Tree
and Serpent Worship) probably re-
fers to this stUpa and its consecra-
tion. The appearance of the men
shows they were a Northern race ;
their hair and flowing hair-bands
and musical instruments agree with
the account given of the people of
Kuchd (vol. i. p. 19, ante). It is
stated both in the P&li and Northern
Buddhist books that the Lichhavis
were distinguished for their bright
coloured and variegated dresses and
equipages. AH the evidence seems
to point to these people being a
branch of the Yue-chi.
78 The Lichhavis were called
“lions.’* See Fo-sho , v. 1906. It
would seem that the four animals
68
RECORDS OF WESTERN COUNTRIES, [book vii.
the stone pillar is a tank. This was dug by a band of
monkeys (Markatahrada) for Buddha’s use. When he
was in the world of old, Tath&gata once and again dwelt
here. Not far to tlie south of this tank is a stitpa; it
was here the monkeys, taking the alms-bowl of TathS,-
gata, climbed a tree and gathered him some honey.
Not far to the south is a stdpa; this is the place where
the monkeys offered the honey 74 to Buddha. At the north-
west angle of tlie lake there is still a figure of a monkey.
To the north-east of the sanghdrdma 3 or 4 li is a stUpa;
this is the old site of the house of Vimalakirtti (Pi-mo-lo-
ki) ; 76 various spiritual signs ( manifestations ) are exhibited
here.
Not far from this is a spirit-dwelling 7ft (a chapd V), its
shape like a pile of bricks. Tradition says 77 this stone-
pile is where the householder Vimalakirtti preached the
law when he was sick.
Not far from this is a stUpa; this is the site of the old
residence of Batndkara (Fao tsi). 78
Not far from this is a sUpa ; this is the old house of
the lady Amra. 79 It was here tlie aunt of Buddha and
other Bhiksliunis obtained Nii^dna.
named in vol. i. pp. II, 12, are
typical of the four regions respec-
tively ; the “ lion ” would therefore
typify Northern nations.
74 This scene is also found at
Sanchi (pi. xxvi. fig. 2, Tree and
Serpent Worship). It is on the same
pillar as the consecration scene
alluded to above. The pillar was
evidently the work or gift of the
Vais&ll people.
70 Vimalakirtti is explained by
the Chinese equivalents wu kau
eking , t.c., undefiled reputation. He
was a> householder (chang-chd) of
Vai&lli and a convert to Buddhism.
There is little said about him in
the books ; but he is supposed to
have visited China (Eitel, Handbook ,
sub voo.)
76 This was probably one of the
Vajjian shrines, Chetiyani or Yak-
kha-chetiydni, of which we read in
the Book of the Great Decease, and
elsewhere. (Compare Sac. Bks . of
the East , vol. xi. p. 4.)
77 Julien translates — “ Tradition
has preserved for it the name of
‘ piled-up stone * (AttiiiakUta?).” But
there is no symbol for “name ; ” it
is simply “tradition says.” Julien
has omitted the title of “house*
holder ” (chang-che).
78 There is some difficulty in re-
storing P'ao tsi. J ulien, in the pas-
sage before us, restores it to Rat-
n&kara, but in note 1 (same page)
he restores the same symbols to
Ratnak&ta.
7& For an account of the lady
Amra, see Fo - sho - king -tsan- king,
varga 22. Julien restores the ex-
pression to “ daughter of the Amra ”
(Amrad&rika,). It may be so; but
MARA'S TEMPTATION.
«9
BOOR VII.]
To the north of the sanghdrdma 3 or 4 li is a stUpa j
this indicates the place where Tath&gata stopped when
about to advance to KuSinagara to die, whilst men and
Kinnaras followed him. 80 From this not far to the north-
west is a stupa; here Buddha for the very last time
gazed upon the city of Vai^alL 81 Not far to the south of
this is a vihdra, before which is built a stUpa; this is
the site of the garden of the Amra-girl, 82 which she gave
in charity to Buddha.
By the side of this garden is a stUpa; this is the place
where Tathagata announced his death, 88 When Buddha
formerly dwelt in this place, he told Ananda as follows : —
“Those who obtain the four spiritual faculties are able to
extend their lives to a kalpa. What is the term of years
of Tathftgata then ? ” Thrice he asked this question, and
Ananda answered not, through the fascination of M&ra.
Then Ananda rising from his seat, gave himself up to
silent thought in a wood At this time M&ra coming to
Buddha, 84 asked him, saying, “Tathagata has for a long
time dwelt in the world teaching and converting. Those
whom he lias saved from the circling streams (of transmit
“ the lady Airira ” appears more
natural. She is called the “ Mango
girl ” in the Southern records (Sac.
Books of the East, vol. xi. p. 33), and
the Chinese would bear this trans-
lation. She was a courtesan, and
otherwise called Ambap&li. For an
account of her birth and history, see
Manual of Budhism , p. 327 88 .
80 The Kinnaras are said to be the
horse : faced musicians of Kuvera
(Eitel, sub voc. ) ; but the Chinese sym-
bols describe them as “something dif-
ferent from men. ” They may be seen
figured in the sculpture at Sanchi,
pi. xx vi. fig. r, where they are com-
ing to the place where Buddha stop-
ped (figured by the oblong stone) ;
this is another sculpture of the V ai 4 -
Ali pillar, and illustrates the notice
in the text.
81 The incident connected with
Buddha’s last look at Vai&lli is nar-
rated, Fa-hian, cap. xxv. ; Sac. Books
of the East, vol. xi. p. 64, and vol.
xix. p. 283.
8a Or, the lady Axnra ; for an ac-
count of the gift of the garden, see
Fo-sho as above.
81 For an account of this incident
compare Fa-hian, cap. xxv. ; Sac.
Books of the East, vol. xi. p. 41, and
vol. xix. p. 267.
84 This interview of M&ra (called
Pi 4 una, the wicked one, in the
Chinese version, S. B. E., vol. xix.
p. 267) is again found among the
SAfichi sculptures on the Vai6&li
pillar, pi. xxvi. fig. 1, lower scene.
M&ra is known by the escort of
women, his daughters ; he is here
standing in front of the tree which
symbolises Buddha’s presence. His
appearance and escort here are the
same as in pi. xxx. fig. 1, upper part ;
he is there represented above the
scene of rejoicing among the I)evas
of the Trayastrim^aa heaven around
;o RECORDS OF WESTERN COUNTRIES . [book vn.
gration) are as numerous as the dust or the sands. This
surely is the time to partake of the joy of Nirv&na* ”
Tathagata taking some grains of dust on his nail, asked
M&ra, saying, “ Are the grains of dust on my nail equal
to the dust of the whole earth or not ? ” He answered,
“ The dust of the earth is much greater.” Buddha said,
“ Those who are saved are as the grains of earth on my
nail ; those not saved like the grains of the whole earth ;
but after three months I shall die.” M&ra hearing it, was
rejoiced and departed.
Meantime Ananda in the wood suddenly had a strange
dream, and coming to Buddha he told it to him, saying,
“ I was in the wood, when 1 beheld in my dream a large
tree, whose branches and leaves in their luxuriance cast a
grateful shade beneath, when suddenly a mighty wind
arose which destroyed and scattered the tree and its
branches without leaving a mark behind. Oh, forbid it
that the lord is going to die ! My heart is sad and worn,
therefore I have come to ask you if it be so or not ? ”
Buddha answered Ananda, “ I asked you before, and
the head-turban of Buddha after the
great renunciation ; he is fitly placed
above that heaven as being the “ lord
of the world of desire,*’ and therefore
always described as occupying the
upper mansion of this tier of heavens.
His distress and rage are indicative
of his condition of mind in know-
ledge of BOdhisattvas renunciation.
If the four identifications on this
pillar are correct, we may conclude
that the people of Vai^Sll were a
Northern people allied to the Yue-
chi, which illustrates the observa-
tion of Csoma Kdrdsi, “that Tibe-
tan writers derive their first king
about 250 B.C. from the Litsabyis
or Lichhavis ” ( Manual of Eudh'um ,
p. 236, note). The &Akya family of
Buddha is also said to belong to this
tribe. Mimoire by Y. de St. Martin,
p. 367, note. The symbols used by
the Chinese for the Yue-chi and
for the Vrtjjis are the same. Unless
we are to suppose a much earlier
incursion of these people into India
than is generally allowed, the date
of the Southern books of Buddh-
ism (the book of the Great Decease
and others), which contain accounts
respecting the character, habits, ami
dress of the Lichhavis (which corre-
spond with the Northern accounts),
must be brought down considerably
later than the assumed date of the re-
daction of the PAli canon. But, on
the other hand, if it be true that the
incursion of these people took place
when Pataliputra was strengthened
as a fortified outpost to repel their
advance, i.e. t about the time of Bud-
dha, then we must allow an early
advance on their part into India.
We know they were regarded as
intruders, for AjAtasatru, king of
Magadha, was desirous to attack
and root out “ these Vajjians,” and
it was he also who strengthened the
city of PAtaliputra. The question
deserves consideration.
book vii.] VAISA Ll — THE THOUSAND SONS . 7*
M&ra so fascinated you that you did not then ask me to
remain in the world. M&ra-r&ja has urged me to die
soon, and I have covenanted to do so, and fixed the time.
This is the meaning of your dream.” 85
Not far from this spot is a stHpa. This is the spot
where the thousand sons beheld their father and their
mother . 86 Formerly there was a Elshi who lived a secret
life amid the crags and valleys. In the second month of
spring he had been bathing himself in a pure stream of
water. A roe-deer which came to drink there just after
conceived and brought forth a female child, very beautiful
beyond human measure, but she had the feet of a deer.
The Rlslii having seen it, adopted and cherished it (as his
child). As time went on, on one occasion he ordered her
to go and seek some fire. In so doing she came to the
hut of another RIshi; but wherever her feet trod there
she left the impression of a lotus-flower on the ground.
The other RIshi having seen this, was very much sur-
prised, and bade her walk round his hut and he would
give her some fire. Having done so and got the fire, she
returned. At this time F an-y u-wang (Brahmadatta-rfija 87 )
going out on a short excursion, saw the lotus-flower traces,
and followed them to seek ( the cause). Admiring her
strange and wonderful appearance, he took her back in
his carriage. The soothsayers casting her fortune said,
“ She will bear a thousand sons.” Hearing this, the other
women did nothing but scheme against her. Her time
having been accomplished, she brought forth a lotus-flower
of a thousand leaves, and on each leaf was seated a boy.
The other women slandered her on its account, and say-
ing it was u an unlucky omen,” threw ( the lotus) into the
Ganges, and it was carried away by the current.
86 For a full account of this inci- haps it is an error in my text,
dent, see, as before; The Sacred b7 If yu be taken in the sense of
Books of the East , vols. xi and xix. “ given,” Brahmadatta may be the
86 Compare Fa-hian, p. 97 (Beal’s right restoration. Julien proposes
edition). Julien has no notice of Brahm&nadita doubtfully.
“ the father” of the children : per-
72 RECORDS OF WESTERN COUNTRIES, [book vit
The king of Ujiyana (U-shi-yen), down the stream
going out for an excursion, observed a yellow-cloud-covered
box floating on the water and coining towards him. He
took it and opened it, and there saw a thousand boys ;
being well nourished, when they came to perfect stature,
they vrere of great strength. Itelying on these, he ex-
tended his kingdom in every direction, and encouraged
by the victories of his troops, he was on the point of
extending his conquests to this country (i.e., Vai£ali).
Brahmadatta-r&ja hearing of it, was much alarmed ; fear-
ing his army was not able to contend successfully with
the invaders, he was at a loss what to do. At this time
the deer- footed girl, knowing in her heart that these were
her sons, addressed the king thus : “ Now that these
youthful warriors are approaching the frontier, from the
highest to the lowest there is an absence of courage
(heart). Your feeble wife by her thought is able to con-
quer those redoubtable champions.” The king not yet
believing her, remained overwhelmed with fear. Then
the deer-girl, mounting the city wall, waited the arrival
of the warriors. The thousand youths having surrounded
the city with their soldiers, the deer-girl said to them,
“Do not be rebellious ! I am your mother; you are my
sons.” The thousand youths replied, “ What extravagant
words are these ! ” The deer-girl then pressing both her
breasts, a thousand jets of milk flowed out therefrom, and
by divine direction fell into their mouths. Then they
laid aside their armour, broke their ranks, and returned
to their tribe and family. The two countries mutually
rejoiced, and the people rested in peace.
Not far from this spot is a stHpa. This is where Tatha-
gata walked for exercise, and left the traces thereof. In
teaching (or, pointing to the traces) he addressed the con-
gregation thus : " In ancient days, in this place, I returned
to my family 88 on seeing my mother. If you would
88 Fa-hian calls this place the spot where Buddha ,f laid aside his bow
and his club.”
VAISALl TO KUS1NAGARA .
73
BOOK VIL]
know then, those thousand youths are the same as the
thousand Buddhas of this Bhadra-kalpa.”
To the east of the spot where Buddha explained this
birth {jfytaka) is a ruined foundation above which is built
a stdpa. A bright light is from time to time reflected
here. Those who ask {pray) in worship obtain their re-
quests. The ruins of the turretted preaching-hall, where
Buddha uttered the Samantamukha 89 dh&rani and other
sdtras, are still visible.
By the side of the preaching-hall, and not far from it,
is a stupa which contains the relics of the half body of
Ananda . 60
No far from this are several sMpas — the exact number
has not yet been determined. Here a thousand Praty6ka
Buddhas (To-kio) attained Nirvdna. Both within and
without the city of Vaig&li, and all round it, the sacred ves-
tiges are so numerous that it would be difficult to recount
them all. At every step commanding sites and old foun-
dations are seen, which the succession of seasons and lapse
of years have entirely destroyed. The forests are uprooted;
the shallow lakes are dried up and stinking ; nought but
offensive remnants of decay can be recorded.
Going north-west of the chief city ,50 or 60 li, we come
to a great stdpa. This is where the Lichhavas (Li-ch'e-
p’o) took leave of Buddha. 91 Tath&gata having left the
city of Vai&ili on his way to Ku^inagara, all the Lichh-
avas, hearing that Buddha was about to die, accompanied
him wailing and lamenting. The Lord of the World having
observed their fond affection, and as words were useless to
calm them, immediately by his spiritual power caused to
appear a great river with steep sides and deep, the waves
of which flowed on impetuously. Then the Lichhavas
were abruptly stopped on their way, moved with grief
89 Pu-men-t'o-lo-ni-king ; this is a For an account of the division
section of the Saddharma pundarika of Ananda’a body consult Fa-hum f
S&tra , but we cannot suppose that cap. xxvi.
any portion of this work is as old as 91 For this event see Fa-hian t cap.'
the time of Buddha. xxiv.
74 RECORDS OF WESTERN COUNTRIES . [book vir.
as they were. Then TatMgata left them his pdtra as a
token of remembrance.
Two hundred li to the north-west of the city of Yai^ali, or
a little less, is an old and long-deserted city, with but few
inhabitants. In it is a stdpa. This is the place where Bud-
dha dwelt when, in old days, for the sake of an assembly
of B6dhisattvas, men, and D6vas, he recited an explanatory
jdtaha of himself when as a Bodhisattva he was a Cliakra -
vartin monarch of this city and called Mahad^va (Ta-tien).
He was possessed of the seven treasures, 92 and his rule
extended over the world ( the four empires). Observing
the marks of decay in himself, 93 and concluding in his
mind about the impermanency of his body, he took a high
resolve {being secretly affected by his reflections ), left his
throne, gave up his country, and, becoming a hermit,
assumed the dark robes and gave himself to study.
Going south-east from the city 14 or 15 li, we come to a
great stiXpa. It was here the convocation of the seven hun-
dred sages and saints was held. 94 One hundred and ten
years after the Nirvdna of Buddha there were in Yai&lli
some Bhikshus who broke the laws of Buddha and perverted
the rules of discipline. At this time Yasada (Ye-she-t’o)
Ayushmat 96 was stopping in the country of Kosala (Kiao-
so-lo) ; Sambogha (San-pu-kia) Ayushmat was dwelling in
the country of Mathura; Eevata (Li-po-to) Ayushmat was
stopping in the country of Han-jo (Kany&kubja? 96 ); Sala 97
(Sha-lo) Ayushmat was stopping in the country of Vai&ili;
rujasumira (Fu-she-su-mi-lo= Kujjasobliita ?) Ayushmat
92 That is, the seven treasures of a 94 This is generally called “ the
holy-wheel king, or Chakravartin. Recond Buddhist convocation.” For
For an account of these treasures an account of it see Oldenberg, Fina-
see Sdnart, La Legende du Buddha , yapitakam, vol. i. ; A bstract of Four
pp. 20 ff. Lectures , p. 83, ss., &c.
93 These marks of decay were the 95 So the Chinese Chang-lo may
first white hairs that appeared on be rendered.
his head On seeing these he re- yti Julien restores this doubtfully
signed the throne to his son and as Hafijna.
became an ascetic. He is called y7 Julien has omitted all mention
Makhndewa by Spence Hardy, Man - of S&la.
ual of Budhiem, pp. 129, 1 30.
book vil] SVETAPURA SANGHARAMA. 7$
was stopping in the country of Sha-lo-li-fo (Salarlbhu ?) :
all these were great Arhats, possessed of independent
power, faithful to the three pitakas, possessed of the three
enlightenments ( yidyds ), of great renown, knowing all that
should be known, all of them disciples of Ananda.
At this time Yagada sent a message to summon the
sages and saints to a convocation at the city of Val£<.
There was only wanting one to make up the 700, when
Fu-she-su-mi-lo by the use of his divine sight saw the
saints and sages assembled and deliberating about reli-
gious matters. By his miraculous power he appeared in
the assembly. Then Sambogha in the midst of the assem-
bly, baring his right breast and prostrating himself, (arose)
and exclaimed with a loud voice, “ Let the congregation
be silent, respectfully thoughtful! In former days the
great and holy King of the Law, after an illustrious career,
entered Nirvdna. Although years and months have elapsed
since then, his words and teaching still survive. But now
the BhikShus of VaM&li have become negligent and per-
vert the commandments. There are ten points in which
they disobey the words of the Buddha ( the tcn-poiccr-da£-
abdla ). Now then, learned sirs, you know well the points
of error; you are well acquainted with the teaching of the
highly virtuous (bhadanta) Ananda : in deep affection to
Buddha let us again declare his holy will”
Then the whole congregation were deeply affected ; they
summoned to the assembly the Bhikshus, and, according
to the Vinaya, they charged them with transgression,
bound afresh the rules that had been broken, and vindi-
cated the holy law.
Going south 80 or 90 li from this place, we come to the
sanyhdrdma called Sv^tapura (Shi-fei-to-pu-lo); its mas-
sive towers, with their rounded shapes and double storeys,
i-ise in the air. The priests are calm and respectful, and
all study the Great Vehicle. By the side of this building
are traces where the four past Buddhas sat and walked.
By the side of these is a stilpa built by ASoka-r&ja. It
76 RECORDS OF WESTERN COUNTRIES . [book vii.
was here, when Buddha was alive, that, on going south-
wards to the Magadha country, he turned northwards to
look at Yai^all, and left there, on the road where he stopped
to breathe, traces of his visit.
Going south-east from the SvStapura sanghdrdma 30 li
or so, on either (south and north) side of the Ganges river
there is a stitpa; this is the spot where the venerable
Ananda divided his body between the two kingdom*.
Ananda was on his father’s side cousin of TathSgata. He
was a disciple ( iailcsha 98 ) well acquainted with the doc-
trine ( collectanea ), thoroughly instructed in ordinary mat-
ters ( men and things ), and of masculine understanding.
After Buddha’s departure from the world lie succeeded
the great Kaiyapa in the guardianship of the true law, and
became the guide and teacher of men devoted to religion
(men not yet Arhats ). He was dwelling in the Magadha
country in a wood ; as he was walking to and fro he saw
a Sramanera (novice) repeating in a bungling way a sHtra
of Buddha, perverting and mistaking the sentences and
words. Ananda having heard him, his feelings were
moved towards him, and, full of pity, he approached the
place where he was ; he desired to point out his mistakes
and direct him in the right way. The Sramanera, smiling,
said, “ Your reverence is of great age ; your interpretation
of the words is a mistaken one. My teacher is a man of
much enlightenment; his years (springs and autumns) are
in their full maturity. I have received from him person-
ally the true method of interpreting (the ivork in question ) ;
there can be no mistake/’ Ananda remained silent, and
then went away, and with a sigh he said, “ Although my
years are many, yet for men’s sake I was wishful to re-
main longer in the world, to hand down and defend the
true law. But now men (all creatures) are stained with
sin, and it is exceedingly difficult to instruct them. To
stay longer would be useless : I will die soon.” On this,
going from Magadha, he went towards the city of Vai&lli,
w In Chinese, To-vnm. He was the son of Sukl6dana-rija.
77
book rn.] FO-LI-SHI — VR1JJI.
and was now in the middle of the Ganges in a boat, cross-
ing the river. At this time the king of Magadha, hearing
of Ananda’s departure, his feelings were deeply affected
towards him, and so, preparing his chariot, he hastened
after him with his followers (soldiers) to ask him to return.
And now Ids host of warriors, myriads in number, were
on the southern bank of the river, when the king of
Vai^ali, hearing of Ananda’s approach, was moved by a
sorrowful affection, and, equipping his host, he also went
with all speed to meet him. His myriads of soldiers were
assembled on the opposite bank of the river (the north
side), and the two armies faced each other, with their
banners and accoutrements shining in the sun. Ananda,
fearing lest there should be a conflict and a mutual
slaughter, raised himself from the boat into mid-air, and
there displayed his spiritual capabilities, and forthwith
attained Nirvdna. He seemed as though encompassed
by fire, and his bones fell in two parts, one on the south
side, the other on the north side of the river. Thus the
two kings each took a part, and whilst the soldiers raised
their piteous cry, they all returned home and built stHpas
over the relics and paid them religious worship.
Going north-east from this 500 li or so, we arrive at
the country of Fo-li-shi (Vrijji). 99
Fo-li-shi (VrIjji). 100
This kingdom is about 4000 li in circuit. From east to
west it is broad, and narrow from north to south. The
soil is rich and fertile ; fruits and flowers are abundant.
w Northern people call this San- may rely on the inferences found in
fa-shi-Samvaji. It is in Northern note 80 ante , they were a confedera-
India. CJi. Ed. tion of Northern tribes who had at
100 The country of the VjrTjjis or an early date taken possession of
Samvtfjjis, i.e ., united Vrljj is, was this part of India. They were driven
that of the confederated eight tribes back by Aj&tasatru, king of Mag-
of the people called the Vrljjis or adha. Compare Cunningham, Anc.
Vajjis, one of which, viz., that of Geog., p. 449. Sacred Books of the
the Lichhavis, dwelt at Vain All. East, xl 2 ss.
They were republicans, and, if we
78 RECORDS OF WESTERN COUNTRIES . [book vii.
The climate is father cold ; the men are quick and hasty
in disposition. Most of the people are heretics ; a few
believe in the law of Buddha. There are about ten sail -
gh&rdmas ; the disciples (priests) are less than IOOO.
They study assiduously both the Great and Little
Vehicles. There are several tens of Deva temples, with
a great number of unbelievers. The capital of the country
is called Chen-sliu-na. 101 It is mostly in ruins. In the
old royal precinct (citadel or inner city ) there are yet
some 3000 houses ; it may be called either a village or a
town.
To the north-east of the great river is a sahyhdrdma .
The priests are few, but they are studious and of a pure
and dignified character.
From this going west along the side of the river, we
find a stupa about 30 feet high. To the south of it is a
stretch of deep water. The great merciful Lord of the
World converted here some fishermen. In days long past,
when Buddha was living, there were 500 fishermen who
joined in partnership to fish for and catch the finny tribes,
whereupon they entangled in the river stream a great fish
with eighteen heads ; each head had two eyes. The fisher-
men desired to kill it, but Tathagata being then in the
country of Vai&Lli, with his divine sight saw what was
going on, and raising within him a compassionate heart,
lie used this opportunity as a means for converting and
directing (men). Accordingly, in order to open their
minds, he said to the great congregation, “I11 the Vrfjji
country there is a great fish ; I wish to guide it (into the
right way), in order to enlighten the fishermen ; you
therefore should embrace this opportunity .”
101 Julien restores this to Chah- (arranged as a cross) at the old town
6una. Y. de St. Martin con- of JNavandgarh in this territory (p.
nects the name with Janaka and 449 op. cit.), and the respect which
Janakapura, the capital of Mithila the Vajjians observed towards them,
(Memoirc, p. 368). Compare Cun- reminds us of the record of Hero-
ningham, Anc. Geog p. 445. The dotos respecting the veneration of
interesting account the last writer the Sky thiansfor the tombs (mounds)
gives of the old mounds or stHpas of their ancestors ( Melvomene , 133).
79
BOOK VII.] THE VAJJ1AN FISH-MONSTER .
On this the great congregation surrounding him, by
their spiritual power passed through the air and came to
the river-side. He sat down as usual, and forthwith
addressed the fishermen : “ Kill not that fish. By my spiri-
tual power I will open the way for the exercise of expe-
dients, and cause this great fish to know its former kind
of life ; and in order to this I will cause it to speak in
human language and truly to exhibit human affections
{feelings)! 9 Then Tath&gata, knowing it beforehand, asked
(i the fish), “ In your former existence, what crime did you
commit that in the circle of migration you have been bora
in this evil way and with this hideous body ?” The fish
said, “ Formerly, by the merit I had gained, I was born in a
noble family as the Brahman Kapitha (Kie-pi-tha). Bely-
ing on this family origin, I insulted other persons; relying
on my extensive knowledge, I despised all books and rules,
and with a supercilious heart I reviled the Buddhas with
opprobrious words, and ridiculed the priests by comparing
them to every kind of brute beast, as the ass, or the mule,
or the elephant, or the horse, and every unsightly form.
In return for all this I received this monstrous body of
mine. Thanks, however, to some virtuous remnants dur-
ing former lives, I am born during the time of a Buddha's
appearance in the world, and permitted to see his sacred
form, and myself to receive his sacred instruction and to
confess and repent of my former misdeeds.”
On this Tathagata, according to the circumstance, in-
structed and converted him by wisely opening his under-
standing. The fish having received the law, expired, and
by the power of this merit was born in heaven. On this
he considered his body, and reflected by what circum-
stances he was thus born. So, knowing his former life
and recollecting the circumstances of his conversion, he
was moved with gratitude to Buddha, and, with all the
D6vas, with bended form he bowed before him and wor-
shipped, and then having circumambulated him, he with-
drew, and, standing apart, offered precious flowers and
80 RECORDS OF WESTERN COUNTRIES, [book vii.
■unguents in religious service. The Lord of the World
having directed the fishermen to consider this, and on
their account preached the law, they were all forthwith
enlightened and offered him profound respect. Repenting
of their faults, they destroyed their nets, burnt their boats,
and having taken refuge in the law, they assumed the
religious habit, and by means of the excellent doctrine
they heard came out of the reach of worldly influences
and obtained the holy fruit (of Arhats).
Going north-east from this spot about ioo li, we come
to an old city, on the west of which is a stDpa built by
A6oka-raja, in height about ioo feet. Here Buddha, when
living in the world, preached the law for six months and
converted the D6vas. Going north 140 or 150 paces is a
little sMjpa ; here Buddha, for the sake of the Bhikshus,
established some rules of discipline. West of this not far
is a sttipa containing hair and nail relics. Tathagata for-
merly residing in this place, men from all the neighbour-
ing towns and villages flocked together and burnt incense,
and scattered flowers, and lighted lamps and torches in his
honour.
Going north-west from this 1400 or 1500 li, crossing
some mountains and entering a valley, we come to the
country of Ni-po-lo (NSp&la).
Ni-po-lo (N£pAl).
This country is about 4000 li in circuit, and is situated
among the Snowy Mountains. The capital city is about
20 li round. Mountains and valleys are joined together
in an unbroken succession. It is adapted for the growth of
cereals, and abounds with flowers and fruits. It produces
red copper, the Yak and the Mingming bird (jivaHjiva).
In commerce they use coins made of red copper. The
climate is icy cold; the manners of the people are false
and perfidious. Their temperament is hard and fierce,
with little regard to truth or honour. They are unlearned
but skilful in the arts ; their appearance is ungainly and
MAGADHA .
81
BOOK VII.]
revolting. There are believers and heretics mixed to-
gether. The sanghdrdmas and Deva temples are closely
joined. There are about 2000 priests, who study both the
Great and Little Vehicle. The number of heretics and
sectaries of different sorts is uncertain. The king is a
Kshattriva, and belongs to the family of the Licchavas.
Ilis mind is well-informed, and he is pureand dignified in
character. He has a sincere faith in the law of Buddha.
Lately there was a king called Aihsuvarman 102 (A11-
chu-fa-1110), who was distinguished for his learning and
ingenuity. He himself had composed a work on “ sounds ”
( &abdavidyd ) ; he esteemed learning and respected virtue,
and his reputation was spread everywhere.
To the south-east of the capital is a little stream and a
lake. If we fling fire into it, flames immediately arise;
other things take fire if thrown in it, and change their
character.
From this going back 103 to Vai^ali, and crossing the
Ganges to the south, we arrive at the country of Mo-kie-
t’o (Magadha).
END OF BOOK VII.
102 In Chinese, Kwang-cheu : the
only Aihsuvarman in the lists
of Nepal dynasties is placed by
Prinsep immediately after Sivtuleva,
whose date he adjusted tentatively
to a.d. 470. In Wright’s lists 6iva-
deva is omitted, and Aihsuvarman
stands at the head of the Th&kuri
dynasty. In an inscription of Si va-
deva, Aihsuvarman is spoken of as
a very powerful feudal chieftain, who
probably ruled at first in the name
of Sivadeva, but afterwards assumed
the supreme power ; and in other in-
scriptions dated Sam. 39 and 45, he
is styled king, and the traditional
account says he married the daugh-
ter of his predecessor and began a
new dynasty ; but it makes him
contemporary with Vikramftditya of
TTjjani (? cir. 540 to 580 A.D., Max
Muller, India , p. 289). From
Iliuen Tsiang’s allusion we should
VOL. II.
be inclined to place Aib&ivarman’s
reign about a.d. 580-600. His sis-
ter Bhogadevi was married to a
3 > rince SfirasSna, and by him was the
mother of Bhdgavarman and Bh&g-
yadevi. Afii 4 uvannan was probably
succeeded by Jishnugupta, of whom
we have an inscription dated Sain.
48. If these dates refer to the Sri
Harsha era, then Atii 4 uvarman ruled
about a.d. 644-652 — at the close of
the lifetime of Hiuen Tsiang — which
is rather late. See Wright’s History
of Nep<U t p. 130 f . ; Prinsep’s I nil.
Ant., vol. ii., U. T. t p. 269; lnd.
Ant., vol. ix. pp. 169^172.
108 But the pilgrim does not ap-
pear himself to have gone into Nepdl.
He went to the capital of the Vj-Ij-
jis, and there speaks from report.
His return therefore must be calcu-
lated from this place.
F
( 82 )
BOOK VIII.
Contains the First Part of the Account of the Country of
Magudha (Mo-hic-t'o).
The country of Magadha (Mo-kie-t’o) 1 is about 5000 li
in circuit. The walled cities have but few inhabitants,
but the towns 2 * * are thickly populated. The soil is rich
and fertile and the grain cultivation abundant. There is
an unusual sort of rice grown here, the grains of which
are large and scented and of an exquisite taste. It is
specially remarkable for its shining colour. It is commonly
called “ the rice for the use of the great.” 8 As the ground
is low and damp, the inhabited towns are built on the
high uplands. After the first month of summer and
before the second month of autumn, the level country is
flooded, and communication can be kept up by boats.
The manners of the people are simple and honest. The
temperature is pleasantly hot; they esteem very much
the pursuit of learning and profoundly respect the religion
of Buddha. There are some fifty sanghdrdmas , with about
10,000 priests, of whom the greater number study the
teaching of the Great Vehicle. There are ten DSva
temples, occupied by sectaries of different persuasions, who
are very numerous.
To the south of the river Ganges there is an old city
about 70 li round. Although it has been long deserted,
its foundation walls still survive. Formerly, when men’s
1 Or, it may mean the chief city 8 This appears to be the rice
or capital called MaJidedlt and Sugandhikd
1 Yih, the towns; Julien gives (Julien).
vtUayes.
PATALIPUTRA.
BOOK VIJI-]
83
lives were incalculably long, it was called Kusnmapura
(K’u- su-mo-pu-lo), 4 so called because the palace of the
king had many flowers. Afterwards, when men’s age
reached several thousands of years, then its name was
changed to Pataliputra 5 6 (Po-ch’a-li-tsu-oh’ing).
At the beginning there was a B rail in an of high talent
and singular learning. Many thousands flocked to him
to receive instruction. One day all the students went
out on a tour of observation ; one of them betrayed a
feeling of unquiet and distress. His fellow-students
addressed him and said, “ What troubles you, friend ? ”
He said, “I am in my full maturity ( beauty ) with perfect
strength, and yet I go on wandering about here like a
lonely shadow till years and months have passed, and my
duties ( manly duties ) 0 not performed. Thinking of this,
my words are sad and my heart is afflicted.”
On this his companions in sport replied, “We must
seek then for your good a bride and her friends/’ Then
they supposed two persons to represent the father anil
mother of the bridegroom, and two persons the father and
mother of the bride, 7 and as they were sitting under a
Patali ( Po-ch!a-li ) tree, they called it the tree of the son-
in-law. 8 Then they gathered seasonable fruits and pure
4 Explained in a note to mean
Hiang-hu-kong-sh’ing, — the city, or
royal precinct, of the scented flower
(kusuma).
6 The text seems to refer the
foundation of this city to a remote
period, and in this respect is in
agreement with Diodoros, who says
(lib. ii. cap. 39) that this city im-
tpavcffTdTi) Kal /icyLcmj was founded
by Herakles. The Buddhist ac-
counts speak of it as a village,
P&talig&ma. which was being streng-
thened and enlarged by Ajatasatru,
contemporary of Buddha, for the
purpose of repelling the advance of
the V’j'Ijjis. See Sac. Books of the
East, vol. xi.pp. 16,17; Bigandet,2/£/ie
of Gavdama, p. 257 ; Fo-sho-hing-
isan-king, p. 249, n. 3 ; Cunningham,
Anc. Geog. of India, p. 453.
6 So it seems, from the story
following, the passage must be
understood. Julien confines the
meaning to his “studies” not yet
completed. But there would be
no point in the pretended marriage,
if that were liis regret.
7 This is the natural translation
of the passage, and makes good
Bense without the alteration pro-
posed by Julien.
8 That is, they made the tree the
father-in-law of the student ; in
other words, he was to marry the
daughter of the tree, &Pdfali flower
( Bifjnonia suaveolcns). I can find no
authority for Julien’s statement that
the word son-in-law corresponds to
Pdtali ; this statement is also re-
peated by Eitel, Handbook, sub voc.
Fdtala.
84 RECORDS OF WESTERN COUNTRIES . ^
water, and followed all the nuptial customs, and request*,
a time to be fixed. Then the father 9 of the supposed
bride, gathering a twig with flowers on it, gave it to the
student and said, “This is your excellent partner; be
graciously pleased to accept her.” The student’s heart-
was rejoiced as he took her to himself. And now, as the
sun was setting, they proposed to return home ; but the
young student, affected by love, preferred to remain.
Then the other said, “ All this was fun ; pray come back
with us ; there are wild beasts in this forest ; we are afraid
they will kill you.” But the student preferred to remain
walking up and down by the side of the tree.
After sunset a strange light lit up the plain, the sound
of pipes and lutes with their soft music {was lward), and
the ground was covered with a sumptuous carpet. Sud-
denly an old man of gentle mien was seen coming, sup-
porting himself by his staff, and there was also an old
mother leading a young maiden. They were accompanied
by a procession along the way, dressed in holiday attire
and attended with music. The old man then pointed to
the maiden and said, “ This is your worship’s wife ( lady ).”
Seven days then passed in carousing and music, when the
companions of the student, in doubt whether he had been
destroyed by wild beasts, went forth and came to the place.
They found him alone in the shade of the tree, sitting as if
facing a superior guest. They asked him to return with
them, but he respectfully declined.
After this lie entered of his own accord the city, to pay
respect to his relatives, and told them of this adventure
from beginning to end. Having heard it with wonder, he
returned with all his relatives and friends to the middle of
the forest, and there they saw the flowering tree become a
great mansion ; servants of all kinds were hurrying to and
fro on every side, and the old man came forward and re-
ceived them with politeness, and entertained them with
all kinds of dainties served up amidst the sound of music.
9 We must suppose him to represent the tree, the real father.
book vui.] ASOKA-RAJA. 85
After the usual compliments, the guests returned to the
city and told to all, far and near, what had happened.
After the year was accomplished the wife gave birth to
a son, when the husband said to his spouse, “ I wish now
to return, but yet I cannot bear to be separated from you
{your bridal residence ) ; but if I rest here I fear the expo-
sure to wind and weather.”
The wife having heard this, told her father. The old man
then addressed the student and said, “Whilst living con-
tented and happy why must you go back ? I will build
you a house j let there be no thought of desertion.” On
this liis servants applied themselves to the work, and in
less than a day it was finished.
When the old capital of Kusumapura 10 was changed,
this town was chosen, and from the circumstance of this
genii building the mansion of the youth the name hence-
forth of the country was P&taliputra pura (the city of
the son of the Fatal i tree).
To the north of the old palace of the king is a stone
pillar several tens of feet high ; this is the place whore
Asoka (Wu-yau) raja made “ a hell." In the hundredth
year after the Nirvdna of Tathdgata, there was a king
called A£6ka (’O-shu-kia), who was the great-grandson of
Bimbis&ra-r&ja. 11 lie changed his capital from R&ja-
grlha to Patali (pura), and built an outside rampart to
surround the old city. Since then many generations have
10 From this it would appear that
Kusumapura was not on the same
site as Pataliputra. Rajagplha was
the capital in the time of Aj&ta6atru,
and it was he who strengthened P&-
{aliputra. In the next clause it is
said that A£oka changed his capital
from R&jagriha to Pataliputra. He
•is described as the great-grandson of
Binibasara, and therefore the grand-
son t of Aj&ta6atru. The Vdyu Pur&iyt
states that Kusumapura or Pa^ali-
putra was founded by Raja Uda-
y&va, the grandson of AjSta 4 atru ;
but the MaJidwanto makes Udaya
the son of the king. See Cunning-
ham, Anc. Gcoy. f p. 453.
X1 Hiuen Tsiang uses in this pas-
sage the phonetic equivalents for
Asdka, ’O-shu-kia; on this Dr. Old-
enberg founds an argument that
the king referred to is not DharmA-
s6ka, but Kaia«oka( VinayaPifakam,
vol.i., Introd.,p. xxxiii.n.) But a note
in the text states that ’O-shu-kia is the
Sanskrit form of Wu-yau; the latter
in the Chinese form, signifying “sor-
rowless.” For Bimbisara, see p. 1 02,
n. 41.
86 RECORDS OF WESTERN COUNTRIES, [bookviil
passed, and now there only remain the old foundation
\\ alls (of the city). The sanghdrdmas , Deva temples, and
sMpas which lie in ruins may he counted by hundreds.
There are ©nly two or three remaining (entire). To the
north of the old palace , 12 and bordering on the Ganges
river, there is a little town which contains about 1000
houses.
At first when A £ 6 lea (Wu-yau) raja ascended the throne,
he exercised a most cruel tyranny ; he constituted a hell
for the purpose of torturing living creatures. He sur-
rounded it with high walls with lofty towers. He placed
there specially vast furnaces of molten metal, sharp
scythes, and every kind of instrument of torture like those
in the infernal regions. He selected an impious man 18
whom he appointed lord of the hell. At first every
criminal in the empire, whatever liis fault, was consigned
to this place of calamity and outrage; afterwards all
those who passed by the place were seized and destroyed.
All who came to the place were killed without any chance
of self-defence.
At this time a Sramana, just entered the religious order,
was passing through the suburbs begging food, when he
came to hell-gate. The impious keeper of the place laid
hold upon him to destroy him. The Sramana, filled with
fear, asked for a respite to perforin an act of worship and
confession. Just then he saw 7 a man bound with cords
enter the prison. In a moment they cut off his hands and
feet, and pounded his body in a mortar, till all the mem-
bers of his body were mashed up together in confusion.
The Sramana having witnessed this, deeply moved with
pity, arrived at the conviction of the impermanence
(anitya) of all earthly things, and reached the fruit of
“ exemption from learning” (Arhatship). Then the infernal
13 This may refer to Kusumapura, man; Julien has ‘*un troupe de
the “flowery palace” city, or to the scdldrats.” The story of this place
palace in the old town of Pdtali- of torment is found also in Fa-kian,
putra. cap. xxxii.
** There seems to be only out
°7
book vxil.] THE EARTH-PRISON OF ASVKA.
lictor said, “Now you must die.” The &ramana having
become an Arhat, was freed in heart from the power of
birth and death, and so, though cast into a boiling caldron,
it was to him as a cool lake, and on its surface there
appeared a lotus flower, whereon he took his seat. The
infernal lictor, terrified thereat, hastened to send a
messenger to the king to tell him of the circumstance.
The king having himself come and beheld the sight,
raised liis voice in loud praise of the miracle.
The keeper, addressing the king, said, “ MaMr&ja, you
too must die.” “ And why so ? ” said the king. “ Because
of your former decree with respect to the infliction of
death, that all who came to the walls of the hell should
be killed ; it was not said that the king might enter and
escape death.”
The king said, “ The decree was indeed established, and
cannot be altered. But when the law was made, were
you excepted ? You have long destroyed life. I will put
an end to it.” Then ordering the attendants, they seized
the lictor and cast him into a boiling caldron. After his
death the king departed, and levelled the walls, filled up
the ditches, and put an end to the infliction of such
horrible punishments.
To the south of the eartli-prison ( the hell), and not far
off, is a stupa. Its foundation walls are sunk, and it is in
a l ean ing, ruinous condition. There remains, however, the
crowning jewel of the cupola . 14 This is made of carved
stone, and has a surrounding balustrade . 16 This was the
14 Shai pao, the distinctive or simulated relic -box, but represents
strong ornament. Tt seems to refer the first heaven, or the Trayastrim-
to “ the tec ( htt )” as it is called ; 6as heaven of Sakra and the thirty -
the ornamental enclosure above the twoDevas. TheDevas, therefore, are
cupola would represent the region constantly represented in the sculp -
of the heaven of the thirty-three turc-a as surrounding this enclosure
DGvaB. and offering their gifts, in token of
So the dome of Sanchi is Rur- the relics of Buddha (his hair, golden
mounted as restored by Mr. Fer- bowl, &c. ), taken there for worship,
gusson. Tree and Serpent Worship , The Tee or Hti is the cone of metal
pi. ii. (see al»o the remarks of the circles, raised above this enclosed
same writer, op. cit, p. ioo, 1st ed.) space, representing the lands {UiH-
The enclosed space or box on the sum- tas , or kshdtras) above the Trayas-
init of the stupa is not, however, a trimaas heaven.
88
RECORDS OF WESTERN COUNTRIES, [book viil
first (or, one) of the 84,000 ( shlpas ). A£6ka-raja erected it
by the power (merit) of man 16 in the middle of his royal
precinct (or palace). It contains a ching (measure) of
relics of Tath&gata. Spiritual indications constantly
manifest themselves, and a divine light is shed round it
from time to time.
After King ASoka had destroyed the hell, he met Up a-
gupta, 17 a great Arhat, who, by the use of (proper)
means, 18 allured him in a right way according as the
opportunity (or, springs of action, i.c., his power or ca-
pacity to believe) led, awl converted him. The king
addressed the Arhat and said, “ Thanks to my acquired
merit in former births, I have got (by promise ) my kingly
authority, but in consequence of my faults I did not, by
meeting Buddha, obtain conversion. Now, then, I desire
in all the greater degree to honour the bequeathed re-
mains of his body by building stilpas”
The Arhat said, “ My earnest desire is that the great
king by his merits may be able to employ the invisible
powers (the spirits) as agentiS in fulfilling his vow to pro-
tect the three precious ones.” And then, because of the
opportune occasion, he entered largely on the narrative
of his offering the ball of earth, and 011 that account of
Buddha’s prediction, as the origin of his desire to build. 19
The king having heard this, was overpowered, and he
summoned the spirits to assemble, and commanded them,
saying, " By the gracious disposal and spiritual efficacy of
the guiding power of the King of the Law I have become,
as the result of my good actions in former states of life,
the highest amongst them. (I wish now) witli especial care
W Or it may probably be “ by his and refers the offering to the charity
religious merit as a man.” of Asoka in giving Jaxnbudvipa to
17 For some remarks on Upagupta the priests. But it is plain that no
(Kin-hu), see vol. i. p. 182, n. 48. prediction of Buddha hinged on this.
18 Updya, expedients or skilful use Kanishka is said also to have been
of means. converted by the relation of a predic-
19 The offering of the ball of earth tion referring to him made by Bud-
refers to the circumstance related dha, and explained by a shepherd
by Fa-hian at the opening of chap. hoy.
xxxii. Julien has overlooked this.
BUILDING STUPAS .
89
BOOK VIII.]
to prepare a means of paying religious worship to the
bequeathed body of TatMgata. Do you, then, spirits and
genii, by your combined strength and agreement of pur-
pose, raise stupas for the relics of Buddha throughout the
whole of Jambudvipa, to the very last house of all 20 (i.e.,
to the extremity of the land). The mind (or purpose) is
mine, the merit of completing it shall be yours. The ad-
vantage to be derived from this excellent act of religion
1 wish not to be confined to one person only ; let each of
you, then, raise a building in readiness ( for completion ),
and then come and receive my further commands.”
Having received these instructions, the genii com-
menced their meritorious work in the several quarters
where they w'ere ; and having finished the task (so far),
they came together to ask for further directions. A6oka-
r&ja (Wu-yau-wang) having opened the stHpas of the
eight countries where they were built, divided the relics,
ami having delivered them to the genii, he addressed the
Arliut 21 and said, “My desire is that the relics should be
deposited in every place at ^he same moment exactly :
although ardently desirous of this, my mind has not yet
been able to perfect a plan for accomplishing it.” 22
The Arhat addressed the king and said, “ Command the
genii to go each to his appointed place and regard the
sun. 23 When the sun becomes obscured and its shape as
if a hand covered it, then is the time : drop the relics into
the st'Apas ” The king having received these instructions,
gave orders accordingly to the genii to expect the ap-
pointed day.
Meantime the king, A66ka, watching the sun’s disc,
80 The text is difficult. Julien ing of the passage. Julien trans-
translates it “dans chaque ville lates it, “my desire is not yet
possedant un Iceou-tchi (un kOti de accomplished.’ 1 His desire was to
souvarnas).” This may be correct, find out a plan or method for de-
but the phrase mwan keou chi seems positing the relics at the same in-
to me to refer to the full tale of in- stant.
habited places— every where. - 8 Or it may be, “await an ap-
31 That is, Up&gupta. pointed day.”
-■* Such appears to be the mean-
9o
RECORDS OF WESTERN COUNTRIES, [book viil
waited for the sign ; then at noon (or the day) the Arliat,
by his spirit! 1 al power, stretched forth his hand and con-
cealed the sun At the places where the stihpas had been
built for completion, all ( the genii u ) observing this event,
at the same moment concluded the meritorious under-
taking.
By the side of Mie stUpa, and not far from it, in a
tihdra, is a great t/one on which Tathagata walked.
There is still the impression of both his feet on it, about
eighteen inches long and six inches broad; both the
right and left impress have the circle-sign, 26 and the ten
toes are all fringed with figures of flowers (or flower
scrolls) and forms of fishes, winch glisten brightly in the
light (morning light). In old time TatMgata, being about
to attain Nirv&na , was going northward to KuSinagara,
when turning round to the south and looking back at
Magadha, he stood upon this stone and said to Ananda,
“Now for the very last time I leave this foot-impression,
being about to attain Nirv&na, and looking at Magadha.
A hundred years hence thert shall be a King A^oka; 26 he
shall build here his capital and establish his court; he
shall protect the three religious treasures and command
the genii”
When A66ka (Wu-yau) had ascended the throne, he
changed his capital and built this town; he enclosed the
stone with the impression ; and as it was near the royal
precinct, he paid it constant personal worship. Afterwards
the kings of the neighbourhood wished to carry it off to
34 So it must signify, not the in- " 6 It is plain that this prediction
habitants of the several places, but concerning Wu-yau- wang, supposed
the genii who were awaiting the by Oldenberg always to refer to
signal. Dharmkaoka (see above, note 1 1 ), re-
35 The circle-sign is the chakra ; lates to O-chu-kia or K&Usoka, for
this is the principal mark on the it was he, the grandson of Aj&ta 4 a-
sole of Buddha's feet ; see Alabas- tru, who established his capital at
ter’s Wheel of the Law , p. 286 Pataliputra ; so also in the next
and plate. Julien translates the sentence. Hiutn Tsiang probably
passage as if the chakra were visible translated all the records relating
on . the right and left of the feet to As6ka as though referring to the
instead of on the right and left same person, using either ’O-shu-kia
imprint of the feet. or * 0 «yu, or Wu-yau, indifferently.
BOOK VIII.]
PILLAR INSCRIPTION .
9i
their own country ; but although the stone ; s not large,
they could not move it at all.
Lately &a6a£ika-r&ja, when he was overthrowing and
destroying the law of Buddha, forthwith came to the
place where that stone is, for the purpose of destroying the
sacred marks. Having broken it into pieces, it came whole
again, and the ornamental figures as before ; then lie flung
it into the river Ganges, but it came back to its old place.
By the side of the stone is a stUpa , which marks the
place where the four past Buddhas walked and sat down,
the traces of which still remain.
By the side of the vihdra which contains the traces of
Buddha, and not far from it, is a great stone pillar about
thirty feet high, with a mutilated inscription on it. This,
however, is the principal part of it, viz., “ Aidka-r&ja
with a firm principle of faith has thrice bestowed Jam-
budvipa as a religious offering on Buddha, the Dharma
and the assembly, and thrice he lias redeemed it with
his jewels and treasure; and thi3 is the record thereof.”
Such is the purport of the record.
To the north of the old palace is a large stone house.
It looks outside like a great mountain, and within it is
many tens of feet wide. This is the house which A6oka-
l&ja commanded the genii to build for his brother who
had become a recluse. Early in his life A6oka had a
lialf-brotlier ( 1 mothers brother ) called Mahendra 27 (Mo-
hi-in-to-lo), who was born of a noble tribe. In dress he
arrogated the style of the king; he was extravagant,
wasteful, and cruel. The people were indignant, and the
ministers and aged officers of the king came to him ( [the
king ), and remonstrated thus, “Your proud brother as-
sumes a dignity as though he were some great one in
comparison with others. If the government is impartial,
27 Mahendra (translated Ta-ti, ary sent to Ceylon. See Maha-
great ruler) is generally spoken of wttnso. Tumour’s transl., p. j6.
as the son of A£6ka. The Siih- Dr. Oldenberg doubts the truth
halese historical works speak of of this tradition. Vinayapitaka, i.,
him as the first Buddhist mission- Introduction , lii.
92 RECORDS OF WESTERN COUNTRIES, [book yiil
then the country is contented ; if men are agreed, then
the ruler is in peace : these are the principles which have
been handed down to us from our fathers. We desire
that you will preserve the rules of our country, and de-
liver to justice those who would change them/ Then
A66ka-r&ja addressed his brother as he wept, and said,
‘ I have inherited (as my rule of) government the duty
of protecting and cherishing the people; how then have
you, my brother, forgotten my affection and my kind-
ness ? It is impossible at the very beginning of my reign
to neglect the laws. If I punish you, I fear the anger
of my ancestors; oil the other hand, if I excuse you, I
fear the opinion of the people.”
Maliendra, bowing his head, replied, “ I have not
guarded my conduct, and have transgressed the laws of the
country; I ask only an extension of my life for seven days.
On this the king placed him in a dark dungeon, and
placed over him a strict guard. He provided him with
every kind of exquisite meat and every necessary article.
At the end of the first day the guard cried out to him,
“ One day lias gone ; there are six days left.” The sixth
day having expired, as he had greatly sorrowed for his
faults and liad afflicted ( disciplined ) his body and liis
heart, lie obtained the fruit of sanctity ( became an Arhat)\
he mounted into the air and exhibited his miraculous
powers (spiritual traces ). Then separating himself from
the pollution of the world, he went afar, and occupied the
mountains and valleys {as a recluse).
A66ka-r&ja, going in his own person, addressed him as
follows, “ At first, in order to put in force the laws of the
country, I desired to have you punished, but little did I
think you would have attained to this highest rank of
holiness. 28 Having, however, reached this condition of
detachment from the world, you can now return to your
country.”
as Xhat you would have mounted up in pure conduct to attain to and
posaeaa this holy fruit.
book vui.] HOUSE BUILT BY GENII . 93
The brother replied, “ Formerly I was ensnared in the
net of ( worldly ) affections, and my mind was occupied
with love of sounds (music) and beauty; but now I have
escaped all this (the dangerous city), and my mind delights
in (the seclusion of) mountains and valleys. I would fain
give up the world for ever (men's society) and dwell here in
solitude.”
The king said, " If you wish to subdue your heart in
quiet, you have no need to live in the mountain fastnesses.
To meet your wishes I shall construct you a dwelling/*
Accordingly he summoned the genii to his presence and
said to them, “ On the morrow I am about to give a
magnificent feast. I invite you to come together to the
assembly, but you must each bring for your own seat a
great stone.” 29 The genii having received the summons,
came at the appointed time to the assembly. The king
then addressed them and said, “ The stones which are
now arranged in order on the ground you may pile up,
and, without any labour to yourselves, construct of them
for me an empty house/’ The genii having received the
order, before the day was over finished the task. A66ka-
rflja then himself went to invite his brother to fix his
abode in this mountain cell.
To the north of the old palace, and to the south of “ the
hell,” is a great stone with a hollow trough in it. A£6ka-
rfija commissioned the genii as workmen to make this
hollow (vase) to use for the food which he gave to the
priests when he invited them to eat.
To the south-west of the old palace there is a little
mountain. In the crags and surrounding valleys there are
several tens of stone dwellings which A6oka-raja made for
Upagupta and other Arhats, by the intervention of the
genii.
By the side of it is an old tower, the ruins of which are
a mass of lieaped-up stones. There is also a pond, the
gentle ripples of which play over its surface as pure as a
* Compare Fa-hian , chap. xxvii.
94 RECORDS OF WESTERN COUNTRIES . [book viil
mirror. The people far and near call it the sacred water.
If any one drinks thereof or washes in it, the defilement
of their sins is washed away and destroyed.
To the south-west of the mountain is a collection of
five stiipas. The foundations are lofty but ruinous; what
remains, however, is a good height. At a distance they
look like little hills. Each of them is several tens of
paces in front. Men in after-days tried to build on the
top of these little stiipas. The records of India state, “ In
old time, when A£6ka-raja built the 84,00x0 stiipas, there
was still remaining five measures of relics. Therefore he
erected with exceptional grandeur five other stiipas, re-
markable for their spiritual portents {miraculous exhibit
tions ), with a view to indicate the fivefold spiritual body
of Tath&gata. 30 Some disciples of little faith talking
together argued thus, f In old time Nanda-r&ja 31 built
these five (stupas) as treasure-places for his wealth (seven
precious substances ).’ In consequence of this gossip, in
after-time a king of insincere faith, and excited by his
covetousness, put his troops in movement, and came with
his followers to dig (the stiipas ). The earth shook, the
mountains bent (fell), and the clouds darkened the sun,
whilst from the stiipas there came a great sound like
thunder. The soldiers with their leaders fell backward,
and the elephants and horses took to flight. The king thus
defeated, dared no longer to covet (the treasures ). It is
said, moreover ( i.e in the Indian records ), ‘ With respect to
the gossip of the priests there has been some doubt
expressed, but we believe it to be true according to the
old tradition.* ”
10 Literally, the body of the law earth under one umbrella ( Vishnu-
of Tathagata ( Ju-lai ) divided into Pur&na, p. 46 6, Wilsons translation),
five parts. It may refer to the five In the Mahdvanso he is called
skandhas ; these are rdpa (rik), Dhana-nando, because he personally
v Sdand (s/ifu), sarhjMna [siang), devoted himself to the hoarding of
tdhskdra {king), vijndna {chi). treasure (Max Muller, llist. Anc.
• l This refers to Nanda, the son Sansc. Lit,, p. 281). The state-
of Mah&nanda, called Mah&padma, ment in the text, derived from “the
who was exceedingly avaricious, old records of India,” appears to
He was the son of a woman of the identify Nanda with Aidka, i.e,
tt&dra class. He brought the whole K&l&soka.
95
book Till.] / • THE OFFERING OF ASOKA.
To the south-east of the old city there is the sanghd-
rdma called K’iu-cha-’o-lan-mo 82 (Kukkut&rfima), which
was built by A66ka-r&ja when he first became a believer
in the religion of Buddha. It was a sort of first-fruit
( preparation in planting the root of virtue ), and a pattern
of majestic construction ( lofty building). lie gathered
there a thousand priests ; a double congregation of lay
people and saints made their offerings of the four neces-
sary things, and provided gratuitously all the articles for
use. This building has long been in ruins, but the founda-
tion walls are still preserved.
By the side of the sahghdrdma is a great stApa called
’O-mo-lo-kia (Arnalaka), which is the name of a fruit used
as a medicine in India. King ASoka having fallen sick
and lingering for a long time, felt that he would not
recover, and so desired to offer all his possessions (gems
and valuables) so as to crown his religious merit (to plant
high the field of merit). The minister 83 who was carrying
on the government was unwilling to comply with his
wish. Some time after this, as he was eating part of an
Arnalaka fruit, he playfully 34 put the half of it (in the
hand of the king) for an offering. Holding the fruit in
his hand he said with a sigh to his minister, “ Who now
is lord of Jambudvipa ? ”
The minister replied, “ Only.your majesty.”
The king answered, “ Not so ! I am no longer lord ; for
I have only this half fruit to call my own ! Alas ! the
wealth and honour of the world are as difficult to keep as
82 This convent or sanghdrdma tion is difficult. Julien translates it
must not be confounded with the as though the king were amused as
Kukku^ap&dagiri, near Gay&. See he played with the fruit, until he
Fa-Man, cap. xxxiii. p. 132 n., also had reduced it to a half. Thistransla-
Arch. Survey of India , vol. xv. p. 4 ; tion is more agreeable to the text.
Ind. Ant., voL xii. p. 327; compare But, on the other hand, in Asvaghd-
also Julien’s remark (p. 428, n. 1). sha’s rendering of the story, he says
83 It may be “ministers;” the that the minister offered the king
story of the text is found among a half Amala fruit, to bestow in
Asvaghdsha’s sermons. It is No. 20 charity. The translation I have
as given in the Abstract of Four given requires the substitution of
Lectures , p. 103. tan (to give in charity) for lan
84 In a trifling way. This transla- (cooked or thoroughly dressed).
96 RECORDS OF WESTERN COUNTRIES, [book via
it is to preserve the light of a lamp in the wind ! My
wide-spread possessions, my name and high renown, at
close of life are snatched from me, and I am in the hands
of a minister violent and powerful. The empire is no
longer mine ; this half fruit alone is left !”
Then lie commanded an attendant officer to come, and
he addressed him thus : “Take this half fruit and offer it
in the garden (drdma) of the cock ( monastery ) to the priests,
and speak thus to the venerable ones, ‘ He who was
formerly lord of Jambudvlpa, but now is master of only
this half Arnala fruit, bows down before the priests
{chief priest). I pray you (on behalf of the king ) receive
this very last offering. All that I have is gone and lost,
only this half fruit remains as my little possession. Pity
the poverty of the offering, and grant that it may increase
the seeds of his religious merit.’ ”
The Sthavirn, in the midst of the priests, spake thus
in reply : “ A£6ka-r&ja by his former deeds may hope to
recover. Whilst the fever has held his person, his avari-
cious ministers have usurped his power and amassed
wealth not their own. But this offering of half a fruit
will secure the king an extension of life.” The king
having recovered from his sickness, gave large offerings to
the priests. Moreover he ordered the manager of the
affairs of the convent (Tin-cee — Karmmadana) to preserve
the seeds 86 of the fruit in a vessel of liquid fit for the
purpose, and he erected this stiXpa as a mark of gratitude
for his prolonged life. 86
To the north-west of Amalaka stiXpa, in the middle of
an old sanghdrdma , is a stiXpa; it is called " establishing
the sound of the ghanfd ( Kin-t'i ).” At first there were
about ioo sanghdrdmas in this city; the priests were grave
85 Or, the stone or kernel. The be addressed to the other priests,
Karmmadana is the steward of the and not to the messenger from the
convent. king. It appears to me that they
86 This passage is obscure, and were mode in reply to the king's
the translation I give is not in message, and include in them a
agreement with M. Julien’s. He promised anticipation of the king’s
makes the words of the Sthavira to recovery.
BOOK Tin.'} NAGARJUNA . 97
and learned, and of high moral character. The scholars
among the heretics were silent and dumb. But afterwards,
when that generation of priests had died out, their suc-
cessors were not equal to those gone before. Then the
teachers of the heretics, during the interval, gave themselves
to earnest study with a view to the mastery. Whereupon
they summoned their partisans, numbering 1000 to ro,ooo,
to assemble together within the priest’s precincts, and
then they addressed them saying, with a loud voice,
“ Strike loudly the ghantd and summon all the learned
men ; let the foolish ones also stop and dispute ; if we are
wrong, let them overthrow us ” (or, to overthrow their
errors). 1
They then addressed the king and asked him to decide
between the weak and the strong. And now the heretical
masters were men of high talent and marked learning ; the
priests, although numerous, were weak in their points of
verbal discussion.
The heretics said, “We have got the victory; from this
time forth let no sanghdrdma dare to sound the ghantd to
call together a congregation.” The king confirmed this
result of the discussion, and, in agreement with it, bound
the priests to the penalty. They on their part retired
with shame and chagrin. For twelve years the ghantd was
not sounded.
At this time lived (Na-kia-’o-la-chu-na) NAg&rjuna
B6dhisattva in Southern India, as a youth of high renown
for scholarship. When grown up he assumed a lofty title.
Giving up his home and its pleasures, he practised himself
in the acquisition of the deepest and most excellent
principle of learning, and arrived at the first earth {the
first degree). He had a great disciple called (Ti-po) Dfiva,
a man illustrious for wisdom and spiritual energy. This
man, arousing himself to action, said, “At Vai&lll the
followers of learning {Buddhist learners) have been
defeated in argument by the heretics, and now for twelve
years, days, and months together, they have not sounded
vol. 11. a
$8 RECORDS OF WESTERN COUNTRIES, [ok v: vm.
the ghautd. I am bold enough to wish to overturn
the mountain of heresy and to light the torch of true
religion."
N&g3,rjuna replied, “The heretics of Vai&lli are singu-
larly learned; you are no match for them. I will go
myself.”
D&va said, 4< In order to trample down some rotten
stems why should we overthrow a mountain ? I am bold
enough to think that by the instructions I have received
I can silence all the heretics. But let my master assume
the side of the heretics, and I will refute you according to
the points of the thesis ; and according as the question is
decided, let my purpose to go or not be settled.”
Then Nagarjuna took the side of the heretics, and Deva
set himself to overthrow his arguments. After seven days
JJ&g&rjuna lost his superiority ( was defeated ), and said
with a sigh, “False positions are easily lost; erroneous
doctrines .are defended with difficulty. You yourself can
go ; you will overthrow those men.”
D§va Bodhisattva*s early reputation being known to
the heretics ofVai^alt, they forthwith called an assembly,
and went at once to the king, saying, “ Mah&r&ja ! you
formerly condescended to attend to us and bind the
^ramanas, not to sound the ghantd. We pray you issue
an order that no foreign Sramana be allowed to enter the
city, lest they should combine together to bring about an
alteration in the former law.” The king consented to
their request, and gave strict orders to his officers to carry
it out (to spy narrowly).
D6va having come to the city, was not able to enter it ;
having understood the order, he made arrangements to
change his garments, and wrapped up his kashdya robe
in a bundle of grass (phrubs) ; then tucking up his gar-
ments, he went straight on with his bundle on his back,
and entered the city. Having come to the middle of the
city, he threw away his grass bundle, put on his robes,
and came to this saiighdrAma , intending to stop there.
99
BOOK Via] DEVA SOUNDS THE GHANTA.
Knowing few people there, lie had no place to lodge, and
so he took up his night's rest in the GhantH Tower, and
at early dawn he struck it (the ghantd) with all his
might.
The people hearing it, on investigating the matter,
found that the stranger of yesternight was a travelling
Bhikshu. Forthwith all the sanghdrdmas repeated the
sounds (of the ghantd).
The king hearing the noise, and inquiring about it
closely, could not ascertain the origin of it all; coming to
this sanghdrdma, they at length charged Deva with the
deed. Deva answering said, “ The ghantd is struck to
assemble the congregation; if it is not used for that pur-
pose, what use is it ? ”
The king's people answered, “ In former days the con-
gregation of priests having been defeated in argument, it
was decided the ghav fd should not be sounded any more,
and this is twelve years since.”
Deva said, “ Is it so ? Nevertheless, I venture to sound
afresh the drum of the law.”
The messenger told the king saying, “ There is a strange
Sramana who wishes to wipe out the former disgrace (of
the priests)”
Then the king assembled the men of learning (the
Buddhists ), and said, by way of decree, “ Whoever is
defeated shall die, as a proof of his inferiority.”
Then the heretics came together with their flags and
drums, and began to discuss together with respect to
their opinions; each displayed the point of his argument
to his best ability. Then D&va Bddhisattva, having
mounted the preaching-throne, attending to their former
arguments, and following each point, refuted them one
by one. In less than one hour he refuted the sectaries,
and the king and his ministers being satisfied, raised this
venerable monument in honour of his extreme virtue
To the north of the stupa built where the ghantd was
IOO RECORDS OF WESTERN COUNTRIES, [book yi it
sounded is an old foundation. This was the dwelling-
place of a Br&hman that was inspired by demons. At
the beginning there was in this city a Br&hman who
had constructed for himself a hut in a wild and desert
spot far from the haunts of men ; he sacrificed to demons,
seeking religious merit. By the assistance of such
spiritual connection he discoursed in a high tone and
disputed with eagerness. The report (echo) of his elo-
quent discourses resounded through the world. If any
one came to propose a difficult question, he answered
him after letting down a curtain. Old men of learning
and of high talent could not wrest from him his pre-
cedence. Officers and people were silenced in his pre-
sence, and looked on him as a saint. At this time lived
AsSvaghosha Bodhisattva (’ O-shi-po-ki u-sha-pu-sa ) . 37
His wisdom embraced all subjects, and in his career he
had traversed the arguments of the three Vehicles (Little,
Great , and Middle Vehicle ? ). He constantly spoke (about
the Brdhman) thus : “ This Brahman is learned without
a master ; he is skilful without examining the ancients ;
he lives apart in the gloomy desert, and arrogates a great
name. It is all done by the connivance of the evil
spirits and the assistance of occult powers ; this is the
way he does it ! Men, therefore, on account of his elo-
quence derived from the devil, are unable to reply, and
exalt his renown and say he is invincible. I will go
to his place, and see what all this means, and expose
it.”
Forthwith he went to his cabin and addressed him
thus : “ I have long felt respect for your illustrious quali-
ties; pray keep up your curtain whilst I venture to
87 Translated into Chinese by posed hymns for Buddhist worship
Ma-ming , “the voice of the horse.” (op. cit p. 141). N&gftrjuna also
For some remarks respecting him, was a poet, and composed a work
see Abstract of Four Lectures, p. 95 called Sultrtd ISUui (or likh), which
as. He is spoken of as the twelfth he dedicated to his patron, Sadvaha,
Buddhist patriarch. According to king of Southern Kdsala (I-tsing, k.
Tibetan accounts, he is the same as iv. fol. 5 b.)
MAtpjeta (mother-child), who com-
AS FA GHOSH A.
BOOK VIII.]
IOI
express my mind to you” But the Br&hman, maintaining
an air of proud indifference, let down his curtain in
order to reply, and to the end would not face his
adversary.
Afivaglidsha feeling in his heart the presence of the
evil spirits, his feelings revolted, and he finished the
discussion ; but as lie retired he said, “ I have found
him out, and he shall be overthrown.” Going straight-
way to the king, he said, “Pray condescend to permit
me to propose a subject and discuss it with that lay-
doctor ! ”
The king, hearing the request, said with feeling, “ Do
you know your man ? Unless well learned in the three
xidyas and in the six supernatural faculties, who can
discuss witli him?” Giving permission, lie himself or-
dered his chariot in order to be present during the discus-
sion, and to decide as to the victory.
Then A^vaghosha discoursed on the minute words of
the three Fitakas, and alluded to the great principles of
the five Vidyds , and nicely divided the length and breadth
of his argument with a high and various discourse. Then
the Br&hman following in the argument, A^vagh&sha
said, “You have lost the thread of the subject. You
must follow my points consecutively.”
The Br&lnnan then was silent and closed his mouth.
ASvaghosha finding fault, said, “ Why do you not solve
the difficulty ? Call the spirits to your help to give you
words as quickly as you can ; ” and then he lifted up his
curtain to see how he looked.
The Brahman, terrified, cried out, “ Stop! stop!”
ASvaghfisha, retiring, said, “ This doctor has forfeited
his high renown. f A hollow fame lasts not long/ as the
saying is.”
The king answered and said, “Without the eminent
ability of a master, who can detect the errors of the
ignorant! The acumen of the person who knows men
casts honour on his ancestors, and shuts out possibility of
102 RECORDS OF WESTERN COUNTRIES, [book vm.
superiority among his successors. The country has a
standing rule that such a person should ever be honoured
and remembered.”
Leaving the south-west angle of the city and going
about 200 li , 88 there is an old ruined sanghdrdma, by the
side of which is a stdpa which from time to time reflects
a divine light and displays many miracles. This place is
frequented by crowds from a distance and near by, who
offer up their prayers 89 in worship. There are traces
where the four past Buddhas sat and walked to and fro.
To the south-west of the old saiighdrama about ioo li
is the sangliardma of Tiladaka (Ti-lo-shi-kia ). 40 This
building has four lialls, belvideres of three stages, high
towers, connected at intervals with double gates that open
inwards {deeply). It was built by the last descendant
of Bimbisara-r&ja (Pin-pi-sha-lo ). 41 He made much of
high talent and exalted the virtuous. Learned men from
different 'cities and scholars from distant countries flock
38 In the French translation the ( Nan hae , k. iv. foL 12 b.), which
distance given is 200 paces. Thfc can only represent Tilada (as in
text does not require the distance Man ch'a for Mandaka , &c.) This
of 200 li to be reckoned in a south- monastery of Tiladaka was three
westerly direction from the city ; ydjanas west of Nalanda, or about
the construction, indeed, is unusual, twenty-one miles ( Vie de If. T., p.
and it is possible that the symbol yu 211). In this last passage Hiuen
(corner) is an error for Jung (going); Tsiang notices that there was an
but as it stands, the text reads, eminent priest called Prajnabhadra
“ about two hundred li (from) the residing in this monastery when he
south-west angle of the city there visited it. When I-tsing was there
is,” &c. If the text be correct, some a few years later, there was a priest
of the difficulties noticed by Cun- called Prajfiachandra there. Prof,
ningham {Anc. Oeoy. of Ind., p. 456) Max Muller by some mistake has
will be explained. placed this temple of Tiladaka in
89 Make their requests in worship. Surat (India, p. 312), and he speaks
Whatever the theory is as to the of it as Si-ra-chu, but it is not so in
possibility of prayer in the Buddhist I-tsing.
religion, the fact remains that prayer 41 Or Vimbasara, juice of the
waB offered up. Bimba ’ ( Bryonia grandis), (see ante,
49 So Cunningham restores it- p. 85) his descendant N&gad£ 4 aka,
And the symbol ski may represent who appears to have preceded the
4 a as in Chandaka. It might also nineNandas ; he seemsto be the same
be made to represent l)ar 4 ika, and as MaM-Nandin. Conf. R. David’s
as the last descendant of Bimbis&ra- Numis. Orient., pp. 50 and 45. Is
r&ja was N&ga-d&saka, I thought at he the same as K&l&dka? Lassen,
one time that this might be the right Ind. AU., vol. i p. 859, and Anh., p.
restoration. But I-tsing gives Ti - xxxviii.
foch'a as an alternative reading
book via] CLOUD-STONE MOUNTAIN. loi
together in * crowds, and reaching so far, abide in this
sanghdrdma. There are 1000 priests in it who study the
Great Vehicle. In the road facing the middle gate there
are three vihdras, above which are placed the connected
succession of metal rings ( circles ) with bells suspended in
the air; below they are constructed storey above storey,
from the bottom to the top. They are surrounded by
railings, and the doors, windows, the pillars, beams, and
staircases are all carved with gilt copper in relief, and
in the intervals highly decorated. The middle vihdra
contains an erect image of Buddha about thirty feet high.
On the left is an image of T&ra ( To-lo ) BSdhisattva ; 42 on
the right, one of Aval6kit6svara (Kwan-tsz’-tsai) B6d-
hisattva. Each of these images is made of metallic
stone; their spiritually composed appearance inspires a
mysterious awe, and their influence is felt from far (or,
spreads far). In each vihdra there is a measure of relics
which emit a supernatural brilliancy, and from time to
time shed forth miraculous indications.
To the south-west of the Til&daka, sanghdrdma about 90
li we come to a great mountain of blue-clouded ( variegated )
marble, 43 dark and tangled with wood. Here the divine
Rlshis dwell; poisonous snakes and savage dragons in-
habit their dens, whilst numerous beasts and birds of prey
dwell in the forests. On the top is a large and remark-
able rock, on which is built a stUpa about ten feet or so
high. This is the place where Buddha entered on ecstatic
meditation. Of old, when Tathfigata descended as a spirit
(to he born ), 44 he rested on this rock, and entered here
the samddhi called “ perfectly destroyed,” and passed the
night so. Then the D6vas and spiritual saints offered
42 T&ra, said to be a female deity dark clouds.” This may be so ; the
of Tibetan origin, worshipped by the original is literally, “ cloud-rock-
followers of the Y6gachara school dark-tangled.”
(Eitel). Tftr&vat! is also a form of 44 The phrase Kiang thin, de-
Durg&. Ind. Ant, vol. x. p. 273. scend spiritually, is generally ap-
43 Yun shih is “variegated marble” plied to the incarnation of Buddha ;
(cloud* stone). Whether this be the in this passage, however, it may
meaning in the text it is difficult to simply mean “ descended as a
say. Julien gives “ enveloped with spirit.”
104 RECORDS OF WESTERN COUNTRIES, [book vnr.
thfcir offerings to Tath&gata, and sounded the drums and
heavenly music, and rained down great flowers. Tath&-
gata leaving his ecstasy, the D6vas all reverenced him,
and raised a stupa composed of gold, silver, and precious
stones. .Now so long time lias elapsed since then, that
the preoious substances are changed into stone. No one
has visited the spot for ages ; but looking at the mountain
from a distance, one can see different kinds of beasts and
snakes turning round it to the right. The Divas and
Elshis and spiritual saints accompany them in a body,
praising and worshipping.
On *the eastern summit of the mountain there is a
st&pa. Here Tathagata formerly stood for a time behold-
ing the 'Country of Magadha.
To the north-west of the mountain 30 li or so, on a de-
clivity of the mountain, is a sanghdr&ma ; it is flanked by a
high precipice, and the lofty walls and towers stand up in in-
tervals of the rocks. The priests are about fifty in number,
who all study the great Vehicle. This is the place where
Gunamati (Kiu-na-mo-ti) Bodhisattva overcame the here-
tic. In the early time there was in this mountain a heretic
called Madhava(Mo-ta-po), who at first followed the law of
the Sankhya (Seng-kie) system, and practised the acquire-
ment of wisdom. He had studied to the bottom the doctrine
of “ the extreme void,” as found in the orthodox and errone-
ous (books). His fame was great, and surpassed that of
former teachers, and outweighed all then living. The king
honoured him exceedingly, and named him “ the treasure
of the country.” The ministers and people regarded him
with admiration, and spoke of him as “ the teacher of the
household.” The learned men of the neighbouring coun-
tries acknowledged his merits and honoured his virtue,
and compared him to the. most eminent of his prede-
cessors ; a man, verily ! highly accomplished. He had as
his means of subsistence two towns of the district, and
the surrounding houses paid him for the privilege of build-
ing (i tenant dues ?).
GUN AM ATI.
105
BOOK VIII.]
At this time in Southern India there lived Gunamati 44
BSdhisattva, who in his youth had displayed great talents
and acquired in early life a brilliant reputation. By close
study he had penetrated the meaning of the three Pitalcas ,
and investigated the four truths . 46 Hearing that M&dhava
discussed on the most mysterious and subtle questions, he
desired to humble him by overcoming him (in argument).
He ordered one of his followers to carry a letter thus
written (to Jm adversary ) : “ I have heard with all respect
of M&dliava’s virtuous ease. You must now, without
thought of fatigue, take up again your ancient studies, for
in three years’ time I intend to overthrow your brilliant
reputation.”
And so in the second and third years he sent a messen-
ger with the same tidings ; and now when he was about
to go to meet him, he again wrote a letter, saying: “The
appointed period lias expired ; your studies, such as they
are, I am now coming (to investigate ) ; you ought to know
the iact.”
Madhava now was alarmed, and gave orders to his dis-
ciples and to the inhabitants of the towns : 47 “From this
time forth give no hospitality to the Sramana heretics; let
this order be generally known and obeyed.”
At this time Gunamati Bodhisattva, with his staff in
hand, arrived at the town of M&dhava. The people who
guarded the town, in agreement to the order, would give
him no hospitality . 48 The Br&hmans, moreover, deriding
him, said, “What mean you by your shaven head and
your singular dress ? Begone from this ! there is no place
here for you to stop.”
46 Translated by the Chinese “ vir-
tue and wisdom ” (Tih hioui).
46 The four truths, the founda-
tion of the Buddhist dogma, are —
(r)the truth of “suffering” ( duh -
hha) ; (2) the increase or accumula-
tion of misery from the passions
{samudaya) ; (3) the extinction or
destruction of suffering is possible
{nirddha) ; (4) the way or means
\mdrga). See Childers, Pali Diet.,
sub voc. Anyasaccam ; Burnouf,
Lotus, p. 517; Manual of Budhism,
p. 496 ; also Julien in loco, n. 1.
47 That is, the two towns he held
in feoffment.
43 Would have no intercourse with
him.
io6 RECORDS OF WESTERN COUNTRIES. [bookviii.
Gunamati Bddhisattva desiring to overthrow the here-
tic, sought to remain the night in the town, and so he
said with gentle words, “ You, in pursuing your worldly
studies, observe a pure conduct. I also, in studying higher
truth, observe a pure line of conduct . 49 Our life being
alike , 50 why do you exclude me ? ”
But the Br&hmans would have no words with him, and
only drove him from the place. Leaving the town, he
went into a great forest in which savage beasts prowled
about to destroy all passers-by. At this time there was a
faithful brother 51 who, fearing (the risk he ran from) the
beasts and the prickly thorns, hastened to him, staff in
hand. Having met him, he said to the Bodhisattva, “ In
Southern India there is a Bddhisattva called Gunamati, of
far-spread renown ; because this man wants to come here to
discuss principles of belief, the master of the town, being
afraid of him and his fame, has strictly enjoined to give
no shelter to the &ramanas, and because I am afraid lest
some accident should happen to him, I have come to
accompany him in liis journey, and to assure him of
safety (that he may rest free from fear of the other)!'
, Gunamati replied, “ Most kind believer, I am Guna-
mati.” The disciple having heard this, with the greatest
reverence replied to Gunamati thus: “If what you say
be true, you must go quickly (onwards)!' Leaving the
deep forest, they stopped awhile on the open plain ; the
faithful believer, following with his torch (?) and holding
his bow, kept guard on the right and left. The (first)
division of the night being past, he addressed Guiiamati
and said, “ It is better for us to go, lest men, knowing that
you have come, should plot together to kill you.”
Gunamati, expressing his gratitude, said, “ I dare not
disobey you ! ” On this, following him, they came to the
king’s palace and said to the door-keeper, there is a
49 They were both men of M pure is explained by “ a pure-lived man.”
conduct. ’* The expression “pure cu As we both aim at pure con*
brother ” is applied to the Buddhist duct,
convert. The word Br&hman also 9b A pure believer.
book viii.] DEATH OF MADHAVA. 107
S ram ana here who has come from a distance ; he prays the
king to agree in condescension to permit him to discuss
with MMhava.
The king hearing the news, moved by his feelings, said,
“ This man is bereft of reason,” and then he ordered an
officer to go to the place where M&dhava was, with this
royal order : “ There is a foreign Sramana come here who
seeks to discuss with you. I have now ordered the hall
for the discussion to be prepared and watered ; I have told
those in the neighbourhood and far off to await the usual
arrangements after your coming. Pray condescend to come
forthwith.”
M&dhava asked the messenger of the king, “This surely
is the doctor Gunamati of South India.” “Yes,” he said,
“ it is he.”
Madhava hearing this, his heart was very sad, but as he
could not well avoid the difficulty, he set out for the hall
of discussion, where the king, the ministers, and the people
were all assembled desiring to hear this great controversy.
Gunamati first laid down the principles of his school, and
continued his speech till the setting of the sun. Then
M&dhava excusing himself on account of his age and
infirmities, to defer his answer, asked permission to retire
and meditate. He would then return and answer every
objection (difficulty) in order . 62 At the early morn He
returned and ascended the throne, and so they went on to
the sixth day, but on that day he vomited blood and died.
When on the point of death he gave this command to his
wife, “ You have high talent ; do not forget the affront
paid to me.” When Madhava was dead, she concealed
the fact and had no funeral ceremonies; and clothing
herself in shining apparel, she entered forthwith the
assembly where the discussion was held, and a general
clamour was raised as the people said one to another,
“ M&dhava, who boasted of his talents, is unable to reply
53 This sentence appears to be explain the language used by Gttna-
parenthetical, and is introduced to mati.
io8 RECORDS OF WESTERN COUNTRIES, [book vnr.
to Gunamati, and so he sends his wife to make up for his
deficiency.”
Gunamati, addressing the wife, said, “He who could
hind you, has been bound by me.”
M&dhava’s wife, seeing the difficulty, retired. The king
then said, “ What secret words are these at which she
remains silent ? ”
Gunamati said, “ Alas ! Madhava is dead ! and his
wife desires to come and discuss with me!”
The king said, “ How know you this ? Tray explain it
to me ”
Then Gunamati said, “ When the wife came her face
was pale as death, and her words were toned in bitter
enmity. 1 knew therefore that Madhava is dead ! c Able
to bind you, 5 is a phrase applicable to her husband.”
The king having sent a messenger to verify the state-
ment, he found it even so ; then the king in gratitude said,
“ The law of Buddha is a mysterious one ! Eminent sages
succeed one another without interruption ; with no personal
object they guard themselves in wisdom and use their
secret knowledge for the purpose of converting (transform-
ing the world). According to the old rules of the country
the praises of such a sage (or, of your virtue) should be
ever celebrated.”
Gunamati replied, “Whatever poor talents I have, I
reserve them for the benefit of all that lives ; and when
I would draw them to the truth first of all I subdue
their pride, then use the influences of converting power.
Now then, in this case, 0 king, let the descendants of
Madhava’s territory for a thousand generations employ
themselves in the service of a sanghdrdma. Your in-
structions will extend, then, from age to age, and your
reputation will be immortal. Persons of a pure faith,
conscious of protection, their religious merit will benefit
the country for ages. They will be nourished as the priests
are, and so the faithful will be encouraged to honour their
virtue.”
book viii.] GUNAMATPS SERVANT. 109
O11 this he founded the sanghdrdma to celebrate the
victory. *
At first, after the defeat of Madhava, six Brahmans
(pure-livcd men ), fleeing to the frontiers, told the heretics
of the reverse they had suffered, and they selected men
of eminent talent with a view hereafter to wipe out their
disgrace.
The king having a sincere respect for Gunamati, went
in person, and addressed the following invitation to him:
“ Now the heretics, not measuring their strength aright,
have plotted together, and dare to sound the drum of
discussion. Pray, sir, condescend to crush these
heretics.”
Gunamati replied, “ Let those who wish to discuss
come together ! ”
Then the learned men among the heretics were re-
joiced, and said, “We shall be sure of the victory to-
day!” The heretics then laid down their principles with
energy for the purpose of opening the discussion.
Gunamati Bodhisattva replied, “ Now those heretics
who fled from the difficulty they were in. of obeying the
king's command, these are mean men. What have I to
do to discuss with and answer such persons?” Then he
added, u There is a young servant here by the pulpit who
has been accustomed to listen to these discussions. He
is well acquainted with abstract questions from attending
by my side and listening to the high language of the
disputants.”
Then Gunamati, leaving the pulpit, said to the ser-
vant, “Take my place, and carry on the discussion.”
Then all the assembly was moved with astonishment at
this extraordinary proceeding. But the servant, sitting
by the pulpit, immediately proceeded to examine the
difficulties proposed. His arguments were clear like the
water that wells from the fountain, and his points were
true as the sound of the echo. After three replies the
heretics were defeated, and once more they were obliged
I JO RECORDS OF WESTERN COUNTRIES . [book vnr.
to hide their disgrace and clip their wings. From this
time forth the sanghdrdma enjowed the endowment of
the town and dwellings.
South-west of the convent of Gunamati about 20 li we
come to a solitary hill on which is a convent called (the
sanghdrdma of) &ilabhadra (Shi-lo-po-t’o-lo ). 68 This is
the convent which the master of sdstras after his victory
caused to be built out of the funds of a village which
were given up. It stands by the side of a single sharp
crag like a stdpa. It contains some sacred relics of
Buddha. This master of Sdstras belonged to the family of
the king of Samatata (San-mo-ta-ch’a), and was of the
Br&hman caste. He loved learning and had gained a
wide reputation. Travelling through the Indies to exa-
mine into and seek after religious truth, he came to this
kingdom, and in the sahghdrdma of Noland a (Na-lan-t’o)
he encountered Dharmapala Bodhisattva (Hu-fa-pu-sa).
Hearing him explain the law, his understanding was
opened, and he requested to become a disciple . 54 He
inquired into the most subtle questions , 65 and investi-
gated the way of deliverance to its conclusion ; and thus
having reached the highest point of intelligence, he estab-
88 In Chinese, Kiai hien, " the sage
of moral conduct.”
64 To assume the soiled or coloured
robes of a mendicant.
55 He inquired as to “the ex-
treme point of the end of all.” This
idea of “ a terminal fixed point of
all things ” {yih-tsaisse Tcau-keng
Hn-ku) corresponds to the Sanskrit
dhruva. , and may be rendered “ final
truth.” It is the name of a Sam&-
dhi ; it is also used as a definition
of Nii'vdna ; it is the formal defini
tion of the title of a well-known
Buddhist sHtra, the *S" urangama. In
this connection it denotes the inves-
tigation of the highest (mystical)
truth. This sMra was written at
N&landa ; it was probably the work
of Dharmap&la (it must not be con-
fused with another work of the same
name translated by Kumarajiva, and
recited by Ea-hian at the Vulture
Peak near R&jagpha) ; it was
brought to China and translated
A.D. 705. In the commentary
(k. viii. fol. 30 b) it is said, “ This
sHtra was brought from India and
belongs to the Mftrdh&bhishikta
school (Kun tcng pu). According
to Colebrooke (Essays, p. 272), the
MftrcLMbhishiktas were a mixed
class sprung from a Br&hmana and a
Kshatriya girl. The school named,
therefore, was probably founded on
a mixture of Brahman and Buddhist
doctrine. Now N&landa was espe-
cially a place of study both for the
Brahmanical and Buddhist books
(Edkins, Chinese Buddhism, p. 289).
This school, therefore, probably origi-
nated there.
book yiii.] SILABHADRA . in
lished his fame over men of his time, even to distant
countries.
There was a heretic of South India who delighted in
examining profound questions and searching out hidden
matters, in penetrating obscure and abstruse points of
doctrine. Hearing of Pharmapiila’s fame, the pride of
self rose up within him, and, moved by profound envy, he
passed over mountains and rivers in order to sound the
drum 66 and seek discussion. He said, “ I am a man of
Southern India. It is reported that in the king’s country
there is a great master of sdstras ; 67 I am but ignorant,
yet I would wish to discuss with him.”
“ It is true, as you affirm,” the king said ; and forthwitli
he sent a messenger to ask Pharmapala thus : “ There is a
heretic of Southern India who has come from a lonsr dis-
tance here, and desires to discuss with you. Will you
condescend to coine to the hall of assembly and discuss
with him ? ”
Pharmapala having heard the tidings, gathered up his
garments and went, whilst Silabhadra and the inferior
disciples surrounded him as he advanced. Then Sila-
bhadra (the chief disciple) addressed him thus : “ Whither
goest thou so quickly?” Pharmapala answered, “Since
the sun of wisdom went down , 68 and only the lamp of the
inherited doctrine burns quietly, the heretics like clouds
of ants and bees have risen ; therefore I am now going to
crush that one in discussion.”
Silabhadra said, “ As I have myself attended at various
discussions, let me destroy this heretic.” Pharmapala,
knowing his history, allowed him to have his way.
At this time Silabhadra was just thirty years old. The
assembly, despising his youth, feared that it would be
difficult for him alone to undertake the discussion. Phar-
raap&la knowing that the mind of his followers was
86 To sound the drum is an ex- (note i, p. 453) to be equivalent to
pression for a challenge to discuss Mah&vddt.
the law. 88 That is, since the death of
87 Ta bin sse, explained by Julien Buddha.
1 12 RECORDS OF WESTERN COUNTRIES . [book viii,
disturbed, hastened to relieve them and said, “In honouring
the conspicuous talent of a person we do not say, ‘ He has
cut liis teeth * ( count his years according to his teeth)* As I
see the case before us now, I feel sure that he will defeat
the heretic ; he is strong enough.”
On the day of discussion ( assembly for discussion ) the
people came together from far and near ; both old and
young in numbers assembled. Then the heretical teacher
on liis part laid open his case with great emphasis, and
penetrated to the utmost the abstruse points {of his argu-
ment). &ilabhadra followed his arguments ( principles ),
and refuted them by profound and subtle allegations.
The heretic, his words being exhausted, was covered with
shame and retired.
The king, in order to reward the virtue {of feilabliadr a),
gave him the revenues of this town as a bequest. The
master of §dstras , declining the offer, said, “A master who
wears the garments of religion {dyed garments) knows
how to be contented with little and to keep himself pure.
What would he do with a town ? ”
The king in reply said, “ The King of the Law has
passed into the obscure {abode), and the vessel of wisdom
has been engulfed in the stream. If there are no distinc-
tions now made ( between the learned and ignorant ), then
no encouragement is given to the scholar to press forward
in the attainment of religion. Pray, of your pity, accept
my offering.”
The doctor, not persisting in his refusal, accepted the
town and built this sanghdrama, vast and magnificent, and
endowed it with the revenues of the town, 69 as a means of
providing it with the offerings necessary for religious service.
Going to the south-west of the sanghdrdma of &ila-
bhadra about 40 or 50 li, and crossing the Nairanjanil 60
w Of the houses of the town. I 60 This river is now called Phalgu ;
understand it to mean the revenues the name Lilajan orNil&njana iscon-
of the sanghdrdma were derived from fined to the western branch, which
the rentals of the place ; not that joins the Moh&ni five miles above
the people or the inhabitants were Gay& (Cunningham, Anc. (Jcoy.,
bound to the service of the priests. p. 457).
MOUNT GAYA .
BOOK VIII.]
1*3
river we come to the town of GayS,. 61 This town is
naturally strong ( situated amid crags or precipices ). It
has but few inhabitants; there are about 1000 families of
Brahmans only; they are the offspring (successors) of a
RXshi. The king does not regard them as vassals and the
people everywhere highly respect them.
To the north of the town 30 li or so there is a pure
fountain of water. The tradition handed down in India is
that it is called “ holy water ; ” all who bathe or drink
thereof are cleansed from whatever defilement of sin they
have.
To the south-west of the town 5 or 6 li we come to
Mount Gay& (Kia-ye), with its sombre valley, streams, and
steep and dangerous crags. In India the name commonly
given to this is the divine (spiritual) mountain. From
old days it has been the custom for the ruling sovereign
when he comes to the throne, with a view to conciliate his
subjects at a distance and to cause his renown to exceed
previous generations, to ascend (this mountain) and declare
Ills succession with accompanying ceremonies (religious
ceremonies ). On the top of the mountain is a stUpa about
100 feet high, which was built by A^oka-rdja. Divine
prodigies are exhibited by it, and a sacred effulgency often
shines from it. In old days Tathagata here delivered the
P'ao-yun 62 and other siltras.
To the south-east of Mount Gaya is a st4pa. This is
the spot where K&6yapa (Kia-she-po) was born. To the
south of this stilpa are two others. These are the spots
where Gay&k&gyapa (Kia-ye-kia-she-po) and Nadlk&g-
yapa (Nai-ti-kia-she-po) sacrificed as fire-worshippers.® 3
61 Now called Brahma-Gay# to Tsiang’s figures,
distinguish it from Bauddha-Gaya, 62 Restored to Ratnamtgha SHtra
the place where Buddha reached by Julien.
enlightenment. The distance from 08 For an account of the three
Patna to Gay& is 60 miles by the Kasyapas and their conversion see
highroad, about 70 by the route Fo - sho - king - tsan - kin;j, varga 16,
of Hiuen Tsiang. We do not know vv, 1304 ss. For the scene of the
the direction of the “old convent,” “fire grot” see Tree and Serpent
200 li from Pdtna, and therefore Worship , pi. xxiv. fig. 1.
cannot test the correctness of Hiuen
VOL. II.
H
li 4 RECORDS OF WESTERN COUNTRIES . [book viil
To the east of the plaoe where Gayak&Syapa sacrificed
to fire, crossing a great river, we come to a mountain called
3 Pr&gb 6 dbi (Po-lo-ki-po-ti). 64 Tathagata, after diligently
seeking for six years and not yet obtaining supreme wis-
dom, after this gave up his penance and accepted the rice-
milk (of Svjata). As he went to the north-east he saw
this mountain that it was secluded and dark, whereupon
he desired to seek enlightenment thereon. Ascending the
north-east slope and coming to the top, the earth shook
and the mountain quaked, whilst the mountain D6va in
terror spake thus to Bodhisattva : “ This mountain is not
the fortunate spot for attaining supreme wisdom. If here
you stop and engage in the ‘ Samadhi of diamond/ 65 the
earth will quake and gape and the mountain be over-
thrown upon you.”
Then Bodhisattva descended, and half-way down the
south-west slope he halted. There, backed by the crag
and facing a torrent, is a great stone chamber. Here he
sat down cross-legged. Again the earth quaked and the
mountain shook. Then a Deva of the pure abode (&ud-
dhavdsas) cried out in space, “This is not the place for a
Tathagata to perfect supreme wisdom. From this south-
west 14 or 15 li, not far from the place of penance, there
is a Pifflala (Pi-jpodo) tree under which is ‘a diamond
throne/ 60 All the past Buddhas seated on this throne
have obtained true enlightenment, and so will those yet
to come. Pray, then, proceed to that spot.” 67
Then BSdhisattva, rising up, the dragon dwelling in the
cave said, “ This cave is pure and excellent. Here you
84 In Chinese Ts in-chin g-kio- 66 Vajr&sana, an imperishable
than, i.e “the mountain leading to throne. It was supposed to be the
(before) perfect intelligence .” When centre of the earth, and the spot
Tathdgata was about to attain to where all the Buddhas arrived at
enlightenment he first ascended this complete wisdom,
mountain ; hence the name. 67 The whole of this passage is
68 Vajra samddhi, because it spoken by the Deva. Julien trans-
penetrates all conditions of being latea it differently,
(/«)•
THE B0DH1 TREE .
BOOK VIII.]
H5
may accomplish the holy (aim). Would that of your ex-
ceeding love you would not leave me.”
Then Bodhisattva having discovered that this was not
the place for accomplishing his aim, to appease the dra-
gon, he left him his shadow and departed. The Devas going
before, led the way, and accompanied him to the Bddhi
tree. When A£6ka-raja came into power, he signalised
each spot up and down this mountain which Bodhisattva
had passed, by erecting distinguishing posts and stupas .
These, though of different sizes, yet are alike in spiri-
tual manifestations. Sometimes flowers fall on them from
heaven ; sometimes a bright light illumines the dark val-
leys. Every year, on the day of breaking up the season of
Wass ( Varshds ), religious laymen from different countries
ascend this mountain for the purpose of making religious
offerings to the faithful. They stop one night and return.
Going south-west from Mount Pragbodhi about 14 or
15 li, we come to the Bodlii tree. It is surrounded by a
brick wall (a ivall of piled bricks) of considerable height,
steep and strong. It is long from east to west, and short
from north to south. It is about 500 paces round. Bare
trees with their renowned flowers connect their shade and
cast their shadows ; the delicate sha 68 herb and different
shrubs carpet the soil. The principal gate opens to the
east, opposite the Nairanjana river. The southern gate
adjoins a great flowery bank. The western side is blocked
up and difficult of access (steep and strong ). The northern
gate opens into the great sahghdrdma, Within the sur-
rounding wall the sacred traces touch one another in all
directions. Here there are stdpas, in another place vihdras.
The kings, princes, and great personages throughout all
Jambudvipa, who have accepted the bequeathed teaching
as handed down to them, have erected these monuments
as memorials.
In the middle of the enclosure surrounding the Bddhi
^ 88 TJ 16 Sha t'so is the Cyperu* iria of Linnaeus (Doolittle's Handbook ,
ii 5 RECORDS OF WESTERN COUNTRIES . [book vnr.
tree is the diamond throne ( Vajrdsana ). In former days,
when the Bhadra-kalpa was arriving at the period of per-
fection (vivartta), when the great earth arose, this ( throne )
also appeared. It is in the middle of the great chiliocosm ;
it goes down to the limits of the golden wheel {the gold
circle ), and upwards it is flush with the ground. It is
composed of diamond. In circuit it is ioo paces or so.
On this the thousand Buddhas of the Bhadra-kalpa have
sat and entered the diamond Samddhi ; hence the name of
the diamond throne. It is the place where the Budddas
attain the holy path ( the sacred way of Buddhahood). It
is also called the Bddhimanda . When the great earth
is shaken, this place alone is unmoved. Therefore when
TatMgata was about to reach the condition of enlighten-
ment, and lie went successively to the four angles of this
enclosure, the earth shook and quaked; hut afterwards
coming to this spot, all was still and at rest. From the
time of entering on the concluding portion of the kalpa,
when the true law dies out and disappears, the earth and
dust begin to cover over this spot, and it will be no
longer visible.
After the Nirvdna of Buddha, the rulers of the different
countries having learned by tradition the measurement of
the diamond throne, decided the limits from north to south
by two figures of Kwan-tsz’-tsai (AvalokiteSvara) Bodhi-
sattva, there seated and looking eastward.
The old people say that “ as soon as the figures of this
B6dhisattva sink in the ground and disappear, the law of
Buddha will come to an end ” The figure at the south
angle is now buried up to its breast. The Bddhi tree
above the diamond throne is the same as the Pippala tree.
In old days, when Buddha was alive, it was several hundred
feet high. Although it has often been injured by cutting, it
still is 40 or 50 feet in height. Buddha sitting under this
tree reached perfect wisdom, and therefore it is called the
( Samyalc sambddhi ) tree of knowledge (Pu-ti-Bodhi). The
bark is of a yellowish-white colour, the leaves and twigs
book viii.] THE BODHI TREE , 1X7
of a dark green. The leaves wither not either in winter
or summer, but they remain shining and glistening all the
vear round without change. But at every successive Nir -
v&iM - day (of the Buddhas ) the leaves wither and fall, and
then in a moment revive as before. On this day (of the
NirvdnaV) the princes of different couniries and the reli-
gious multitude from different quarters assemble by thou-
sands and ten thousands unbidden, and bathe (i the roots)
with scented water and perfumed milk ; whilst they raise
the sounds of music and scatter floweitf and perfumes, and
whilst the light of day is continued by the burning torches,
they offer their religious gifts.
After the Nirvana of Tathagata, when A6oka-r&ja began
to reign, he was an unbeliever (a believer in heresy ), and
he desired to destroy the bequeathed traces of Buddha ; so
he raised an army, and himself taking the lead, he came
here for the purpose of destroying (the tree). He cut
through the roots ; the trunk, branches, and leaves were
all divided into small bits and heaped up in a pile a few
tens of paces to the west of the place. Then he ordered
a Brahman who sacrificed to fire to burn them in the dis-
charge of his religious worship. Scarcely had the smoke
cleared away, when lo ! a double tree burst forth from the
flaming fire, and because the leaves and branches were
shining like feathers, it was called the “ ashes b&dhi tree.”
A^oka-rftja, seeing the miracle, repented of his crime. He
bathed the roots (of the old tree) with perfumed milk to
fertilise them, when lo ! on the morning of the next day,
the tree sprang up as before. The king, seeing the mira-
culous portent, was overpowered with deep emotion, and
himself offered religious gifts, and was so overjoyed that
he forgot to return (to the palace). The queen, who was
an adherent of the heretics, sent secretly a messenger,
who, after the first division of night, once more cut it down.
A£6ka-r3ja in the morning coming again to worship at
the tree, seeing only the mutilated trunk, was filled with
exceeding grief. With the utmost sincerity he prayed as
118 RECORDS OF WESTERN COUNTRIES . [book vhl
he worshipped ; he bathed the roots with perfumed milk,
and in less than a day again the tree was restored.
The king, moved by deep reverence at the prodigy, sur-
rounded the tree with a stone (brick) wall above io feet,
which still remains visible. In late times SSaiS&fika-r&ja
(She-sliang-kia), being a believer in heresy, slandered the
religion of Buddha, and through envy destroyed the con-
vents and cut down the Bddhi tree, digging it up to the
very springs of the earth ; but yet he did not get to the
bottom of the roots. Then he burnt it with fire and
sprinkled it with the juice of the sugar-cane, desiring to
destroy it entirely, and not leave a trace of it behind.
Some months afterwards, the king of Magadlia, called
Pflrnavarma (Pu-la-na-fa-mo), the last of the race of
A£6ka-raja, hearing of it, sighed and said, “ The sun of
wisdom having set, nothing is left but the tree of Bud-
dha, and this they now have destroyed, what source of
spiritual life is there now?” He then cast his body on the
ground overcome with pity ; then with the milk of a
thousand cows lie again bathed the roots of the tree, and
in a night it once more revived and grew to the height of
some io feet. Fearing lest it should be again cut down,
he surrounded it with a wall of stone 24 feet high. So the
tree is now encircled with a wall about 20 feet high.
To the east of the Bddhi tree there is a vihdra about
160 or 170 feet high. Its lower foundation-wall is 20 or
more paces in its face. The building (pile) is of blue tiles
(bricks) covered with chunam ( burnt stone , lime) ; all the
niches in the different storeys hold golden figures. 69 The
four sides of the building are covered with wonderful
ornamental work ; in one place figures of stringed pearls
( garlands ), in another figures of heavenly Rlsliis. The
whole is surrounded by a gilded copper Amalaka fruit. 70
The eastern face adjoins a storeyed pavilion, the project-
ing eaves of which rise one over the other to the height
69 There is no mention made of called “a precious pitcher ”or “a pre-
“ figures of Buddha.” cious gourd.” But see note at end of
70 Myrobolan embilc ; it is also this Book.
BUDDHA-GAYA.
119
BOOK VIII. j
of three distinct chambers ; its projecting eaves, its pil-
lars, beams, doors, and windows are decorated with gold
and silver ornamental work, with pearls and gems let in
to fill up interstices. Its sombre chambers and mys-
terious halls have doors in each of the three storeys.
To the right and left of the outside gate are niches like
chambers ; in the left is a figure of Aval6kit66vara B6dhi-
sattva, and in. the right a figure of Mai trey a (T’se-shi)
Bfidhisattva, They are made of white silver, and are about
10 feet high. On the site of the' present vihdra A£oka-raja
at first built a small vihdra. Afterwards there was a Brfih-
man who reconstructed it on a larger scale. At first this
Brahman was not a believer in the law of Buddha, and
sacrificed to Mahe^vara. Having heard that this heavenly
spirit (god) dwelt in the Snowy Mountains, he forthwith
went there with his younger brother to seek by prayer
(his wishes). The Deva said, “Those who pray should
aim to acquire some extensive religious merit. If you
who pray have not this ground (of merit), then neither can
I grant what you pray for.”
The Brahman said, “ What meritorious work can- I set
about, to- enable me to obtain my desire ? ”
The god said, “ If you wish to plant a superior root
( growth ) of merit, then seek a superior field (in whieh to
acquire it). The Bddhi tree is the place for attaining the
fruit of a Buddha. You should straightway return there,
and by the Bddhi tree erect a large vihdra, and exca-
vate a large tank, and devote all kinds of religious offer-
ings (to the service). You will then surely obtain your
wishes.’'
The Brahmans having received the divine communica-
tion, conceived a believing heart, and they both returned
to the place. The elder brother built the vihdra, the
younger excavated the tank, a-nd then they prepared large
religious offerings, and sought with diligence their heart’o
desire (vow). The result followed at once. The Brahma^
became the great minister of the king. He devoted all
his emoluments to the work of charity. Having finished
120 RECORDS OF WESTERN COUNTRIES, [book Till.
the vihdra, lie invited the most skilful artists to make a
figure ( likeness ) of Tath&gata when he first reached the
condition of Buddha, Years and months passed without
result ; no one answered the appeal. At length there was
a Br&hman who came and addressed the congregation
thus: “I will thoroughly execute {paint and marie) the
excellent figure {or distinguishing points) of Tatli&gata.”
They replied, “ Bor the purpose of doing this, what do
you require ? ”
“ Place in the vihdra a pile of scented earth and a
lighted lamp ; then when 1 have gone in, fasten the doors.
After six months you may open them again.”
Then the priests did as he directed. After four months,
the six not being passed, the priests being astonished at
the strange circumstance, opened the door to see what had
happened. In the viliara they found a beautiful figure of
Buddha in a sitting position, the right foot uppermost, the
left hand resting, the right hand hanging down. He was
sitting facing the east, and as dignified in appearance as
when alive. The throne was 4 feet 2 inches high, and
12 feet 5 inches broad. The figure was 11 feet 5 inches
high ; the two knees were 8 feet 8 inches apart, and the
two shoulders 6 feet 2 inches. The signs and marks {of
a Buddha) were perfectly drawn. The loving expression
of his face was like life, only above his right breast the
material was not yet completely rounded off. Having
seen no man, they were satisfied that this was a miracle,
and all of them were filled with strong emotion {piteously
sighed) as they diligently sought to find out the secret
{earnestly inquired in order to know). How there was a
Srama^ia who was passing the night there. He was of an
honest and truthful heart, and being affected by the cir-
cumstance {just related ), he had a dream, in which he saw
the forementioned Br&hman, who addressed him thus:
“I am Maitreya Bodhisattva. Tearing that the mind
of no artist could conceive the beauty of the sacred
features, therefore I myself have come to paint and
m
book vrn.] CONCEALING THE FIGURE.
delineate the figure of Buddha. His right hand hangs
down 71 in token that when he was about to reach the
fruit of a Buddha, and the enticing Mira came to fascinate
him, then the earth-spirits came to tell him thereof. The
first who came forth advanced to help Buddha to resist
Mfira, to whom TatMgata said, 'Fear not ! By the power
of patience he must be subdued ! ’ Mara-raja said, ‘ Who
will bear witness for you ? ’ TatMgata dropped his hand
and pointed to the ground, saying, * Here is my witness.’
On this a second earth-spirit leapt forth to bear witness
(to testify). Therefore the present figure is so drawn, in
imitation of the old posture of Buddha.”
The brethren having understood this sacred miracle
(spiritual reflection ), were all moved with a tender emotion,
and they placed above the breast, where the work was as
yet unfinished, a necklace of precious stones and jewels,
whilst on the head they placed a diadem of encircling
gems, exceedingly rich.
SaMinka-r&ja having cut down the Bddhi tree, wished
to destroy this image ; but having -seen its loving features,
his mind had no rest or determination, and he returned
with his retinue homewards. On his way he said to one
of his officers, “We must remove that statue of Buddha
and place there a figure of MaMSvara.”
The officer having received the order, was moved with
fear, and, sighing, said, “ If I destroy the figure of Buddha,
then during successive kalpas I shall reap misfortune ; if
I disobey the king, he will put me to a cruel death and
destroy my family ; in either case, whether I obey or dis-
obey, such will be the consequences ; what, then, shall
Ido? ”
On this he called to his presence a man with a believing
heart (i.e., a believer in Buddha) to help him, and sent him
to build up across the chamber and before the figure of
Buddha a wall of brick. The man, from a feeling of
shame at the darkness, placed a burning lamp (with the
71 This is the BMmitparia mudriL
122
RECORDS OF WESTERN COUNTRIES, [book viii.
concealed figure) ; then on the interposing wall he drew a,
figure of (or, he made a figure of) 72 Mahe6vara-d6va.
The work being finished, he reported the matter. The
king hearing it, was seized with terror ; his body produced
sores and his flesh rotted off, and after a short while lie
died. Then the officer quickly ordered the intervening
wall to be pulled down again, when, although several,
days had elapsed, the lamp was still found to be burning
( unextinguished ).
The figure still exists in its perfect state as it was made
by the sacred art of the god. It stands in a dark chamber;
lamps and torches are kept burning therein; but those
who wish to see the sacred features cannot do so by
coming into the chamber; they should in the morning
reflect the sunlight by means of a great mirror on the
interior of the room; the sacred marks may then, be
seen. Those who behold them find their religious emo-
tions much increased. Tathftgata obtained complete en-
lightenment ( Samyak sambodhi) on the eighth day of the
latter half of the Indian month Vai&kha (Fei-she-kie),
which is with us the eighth day of the third month. But
the Sthavira school (Sliang-tso-pu) say on the fifteenth
day of the second half of Vai&ikha, which corresponds with
us to the fifteenth day of the third month. Tathftgnta
was then thirty years old, or, according to others, thirty-
five years.
To the north of the Bddhi tree is a spot where Buddha
walked up and down. When Tathagata had obtained
enlightenment, he did not rise from the throne, but re-
mained perfectly quiet for seven days, lost in contempla-
tion. Then rising, he walked up and down during seven
days to the north of the tree ; he walked there east and
west for a distance of ten paces or so. Miraculous flowers
sprang up under his foot-traces to the number of eighteen.
Afterwards this space was covered in by a brick wall
about three feet high. According to the old belief, these
72 Julien thinks . & translation should be adopted that would apply
equally to a statue or a picture.
book viil.] GIFT OF THE GRASS. 123
holy traces thus covered in, indicate the length or short-
ness of a man’s life. First of all, having offered up a
sincere prayer, then count the measurement (or, pace the
distance and measure) ; according as the person’s life is to
be long or short, so will the measurement be greater or
less.
On the left side of the road, to the north of the place
where Buddha walked, is a large stone, on the top of
which, as it stands in a great vihdra , is a figure of Buddha
with his eyes raised and looking up Here in former times
Buddha sat for seven days contemplating the Bddhi tree ;
he did not remove his gaze from it during this period,
desiring thereby to indicate his grateful feelings towards
the tree by so looking at it with fixed eyes.
Not far to the west of the B6dhi tree is a large vihdra
in which is a figure of Buddha made of teou-shih (brass),
ornamented with rare jewels ; he stands with his face to
the east. Before it is a blue stone with wonderful marks
upon it and strangely figured. This is (the ^lacc where)
Buddha sat on a seven-gemmed throne made by Sakra
DSva-raja when Brahma- raj a built a hall for him of seven
precious substances, after he had arrived at complete
enlightenment. Whilst he thus sat for seven days in
reflection, the mysterious glory which shone from liis
person lit up the Bddhi tree. From the time of the holy
one till the present is so long that the gems have changed
into stone.
Not far to the south of the Bddhi tree is a stdpa about
IOO feet high, which was built by A^oka-r&ja. Bodhis-
attva having bathed in the Nairanjanft river, proceeded
towards the Bddhi tree. Then he thought, “ What shall
I do for a seat ? I will seek for some pure rushes when
the day breaks.” Then Sakra-r&ja (Shi) transformed him-
self into a grass-cutter, who, with his burden on his back,
went along the road. Bodhisattva addressing him said,
“ Can you give me the bundle of grass you are carrying
on your back ? ”
124 RECORDS OF WESTERN COUNTRIES, [book Viil
The assumed grass-cutter, hearing the request, offered
the grass with respect. Bfidhisattva having received it,
went onwards to the tree.
Not far to the north of tin's spot is a sttipa. Bodhisattva,
when about to obtain enlightenment (the fruit of Buddha),
saw a flock of blue birds rising up (rohin T) 73 according
to the lucky way. Of all the good omens recognised in
India this is the most so. Therefore the D6vas of the
pure abodes ( &uddhctvdsas accommodated their proceed-
ings to the customary modes of the world, and caused the
birds thus to encircle him as spiritually ( miraculously ) in-
dicating his holiness.
To the east of the BSdhi tree, on the left and right of
the great road, there are two stitpas ( one on each side).
This is the jflace where Mara-raja tempted Bodhisattva.
B6dliisattva, when on the point of enlightenment, was
tempted by Mara to become a Chakravarttin (Lun-wang)
monarch. 74 On his refusing, he went away heavy and
sorrowful. On this his daughters, asking him, went to try
to entice the Bodhisattva, but by his spiritual power he
changed their youthful appearance into that of decrepit
old women. Then leaning together on their sticks they
went away. 76
To the north-west of the Bddhi tree in a vihdra is the
image of Kaiyapa Buddha. It is noted for its miraculous
and sacred qualities. From time to time it emits a glo-
rious light. The old records say, that if a man actuated
by sincere faith walks round it seven times, he obtains the
power of knowing the place and condition of his (former ?)
births.
78 The expression in the text him to be a Chakravarttin, or the
seems to be phonetic. Julien trans- lot cast by the soothsayers with
lates “ luh ” literally by “ deer.” respect to his being a Chakra-
But the reference is to the blue varttin (Ch'uen -lun-wang).
birds rising up and circling round 70 The temptation scene is repre-
Bddhis&ttva in a fortunate way, vid. sented in all the sculptures. See,
Tree and Serpent Worship, pL lviii. e,g., Cave Temples, by Dr. Burgess,
fig. 2, first section. The account of pL xx. Tor an account of the dif-
these signs is to be found in Wong ferent events named in the text and
FHh, and in other legendary lives of a description of the great temple of
Buddha. Gayd built by a king of Ceylon, see
74 To accept the letter inviting Buddha Gayd , by Dr. Kai. Mitra.
THB MAKAR A FISH.
BOQK VIII]
125
To the north-west of the vihdra of Kagyapa Buddha
there are two brick chambers, each containing a figure of
an earth-spirit. Formerly, when Buddha was on the point
of obtaining enlightenment, M&ra came to him, and each
one (or one) became witness for Buddha. Men afterwards,
pn account of his merit, painted or carved this figure of
him with all its points of excellence.
To the north-west of the wall of the Bodhi tree is a
stilpa called Yuh-kin-hiang (the saffron scent, Kufikuma);
it is about 40 feet high ; it was built by a merchant chief
(srislitld) of the country of Tsao-kiu-ch’u (Tsaukuta).
In old days there was a merchant-prince of this country
who worshipped the heavenly spirits and sacrificed to them
with a view to seek religious merit. He despised the
religion of Buddha, and did not believe in the doctrine of
“ deeds and fruits.” After a while, he took with him some
merchants to engage in commercial transactions (to take
goods for having or not having, i.e., for exchange). Embark-
ing in a ship on the southern sea, a tempest arising, they
lost their way, whilst the tumultuous waves encircled
them. Then after three years, their provisions being
gone and their mouths parched with thirst, when there
was not enough to last the voyagers from morning till
evening, they employed all their energies with one mind
in calling on the gods to whom they sacrificed. After all
their efforts no result followed (their secret desire not
accomplished), when unexpectedly they saw a great moun-
tain with steep crags and precipices, and a double sun
gleaming from far. Then the merchants, congratulating
themselves, said, “We are fortunate indeed in encounter-
ing this great mountain ; we shall here get some rest and
refreshment.” The merchant - master said, “ It is no
mountain ; it is the Mahara fish ; the high crags and
scarped precipices are but its fins and mane ; the double
suns are its eyes as they shine.”' Scarce had he finished
when the sails of the ship began to draw ; on which the
merchant-master said to his companions, “I have heard
126 RECORDS OF WESTERN COUNTRIES . [book vnr.
say that Kwan-tsz’-tsai B&dhisattva is able to come to
the help of those in difficulties and give them rest; we
ought then with all faith to call upon that name.” So
with one accord and voice they paid their adorations 76
and called on the name. The high mountains disappeared,
the two suns were swallowed up, and suddenly they saw a
5 §ramana with dignified mien and calm demeanour holding
his staff, walking through the sky, and coming towards
them to rescue them from shipwreck, and in consequence
they were at their own country immediately. 77 Then
because their faith was confirmed, and with a view not to
lose the merit of their condition, they built a stUpa and
prepared their religious offerings, fend they covered the
stdpa from top to bottom with saffron paste. After thus,
conceiving a heart of faith, those who were like-minded
resolved to pay their adoration to the sacred traces; be-
holding the Bddhi tree, they had no leisure for words about
returning; but now, a month having elapsed, as they were
walking together, they said in conversation, “ Mountains
and rivers separate us from our native country, and now
as to the stdpa which we built formerly, whilst we have
been here, who has watered and swept it?” On finishing
these words and coming to the spot {where this stupa stands ) ,
they turned round in token of respect; when suddenly
they saw a stUpa rise before them, and on advancing to
look at it, they saw it was exactly like the one they had
built in their own country. Therefore now in India they
call it the Kuftkuma stfipa.
At the south-east angle of the wall of the Bodhi tree
is a shlpa by the side of a Nyagrodha (m-ken-liv) tree.
Beside it there is a vikdra in which is a sitting figure of
Buddha. This is the spot where the great Brahmad^va
exhorted Buddha, when he had first acquired enlighten-
ment, to turn the wheel of the excellent law. 78
Kwai-ming, pay their adora- 77 Can this be the scene repre-
tlons ; the same as Jcwai-L Julien sented in the Ajanta frescoes ? See
translates it “ placed their lot in Burgess, Cave Temples, pi. xvi.
his hands.” 78 Buddha was in doubt whether
THE BODHI TREE.
127
BOOK VIII.]
Within the walls of the Bddhi tree at each of the four
angles is a great st'dph. formerly, when TatMgata re-
ceived the grass of good omen ( Santi ), he walked on the
four sides of the Bddhi tree from point to point; then
the great earth trembled. When he came to the diamond
throne, then all was quiet and peaceable again. Within
the walls of the tree the sacred traces are so thick to-
gether that it would be difficult to recite each one par-
ticularly.
At the south-west of the Bddhi tree, outside the walls,
there is a sttipa; this is where the old house of the two
shepherd-girls stood who offered the rice-milk to Buddha.
By the side of it is another stiXpa where the girls boiled
the rice ; by the side of this stUpa Tathagata received
the rice. Outside the south gate of the Bddhi tree is a
great tank about 700 paces round, the water of which is
clear and pure as a mirror. Nagas and fishes dwell
there. This was the pond which was dug by the Brah-
mans, who were uterine brothers, at the command of
Mahe^vara (Ta-thseu-thsai).
Still to the south there is a tank; formerly, when
Tathagata had just acquired perfect enlightenment, lie
wished to bathe; then Sakra (Shi), king of Dcsvas, for
Buddha’s sake, caused a pond to appear as a phantom.
On the west is a great stone where Buddha washed his
robes, and then wished to dry them ; on this, Sakra, king
of D6vas, brought this rock from the great Snowy Moun-
tains. By the side of this is a stUpa ; this is where
Tath&gata put on (?) the old garments offered him. Still
to the south in a wood is a stUpa; this is where the poor old
woman gave the old garments which Tathagata accepted.
any were fit to hear him preach, fully opened ; thus it is with men ;
On this, BrahmA (Fan), the lord of some are not yet fit to be taught,
the “Saha world” (Mah&brahrhfi Sa- others are being made fit, whilst
h&mpati), came and exhorted him to some are ready to receive the saving
“turn the wheel,” for, he said, “as doctrine.” See the account in the
on the surface of a pond there are Chung -hu-mo-ho-ti SHtra. See also
white and blue lotus flowers, some Fo-sho, varga 14, v. 1 183.
only in bud, some opening, others
128 RECORDS OF WESTERN COUNTRIES . [book vnr.
To the east of the pond which &akra caused to appear,
in the midst of a wood, is the lake of the NAga king
Muchilinda (Mu-chi-lin-t’o). The water of this lake is
of a dark blue colour, its taste is sweet and pleasant ; on
the west bank is a small vihdra in which is a figure of
Buddha. Formerty, when Tath&gata first acquired com-
plete enlightenment, he sat on this spot in perfect compo-
sure, and for seven days dwelt in ecstatic contemplation.
Then this Muchilinda Naga-r&ja kept guard over Tath&-
gata; with his folds seven times round the body of
Buddha, he caused many heads to appear, which over-
shadowed him as a parasol ; therefore to the east of this
lake is the dwelling of the Mga.
To the east of the tank of Muchilinda in a vihdra
standing in a wood is a figure of Buddha, which represents
him as thin and withered away.
At the side of this is the place where Buddha walked
up and down, about 70 paces or so long, and on each side
of it is a Pippala tree.
Both in old times and now, among the better classes
and the poor, those who suffer from disease are accus-
tomed to anoint the figure with scented earth, on which
they get cured in many cases. This is the place where
Bddhisattva endured his penance. Here it was Tatlift-
gata subdued the heretics and received the request of
M&ra, and then entered on his six years’ fast, eating a
grain of millet and of wheat each day; his body then
became thin and withered and his face marred. The
place where he walked up and down is where he took
the branch of the tree (as he left the river) after his
fast.
By the side of the Pippala tree which denoted the
place of Buddha’s fast is a stUpa; this is where AjMta-
Kaundinya and the rest, to the number of five, resided.
When first the prince left his home, he wandered through
the mountains and plains ; he rested in forests and by
wells of water. Then Suddh&dana-r&ja ordered five men to
129
book viii.] OFFERING THE ALMS-DISH.
follow him and wait on his person. The prince having
entered on his penance, then AjMta Kaundinya and the
rest gave themselves also to a diligent practice of the
same.
To the south-west of this spot there is a sttipa. This
is where Bodhisnttva entered the Nairanjana river to
bathe. By the side of the river, not far off, is the place
where BSdhisattva received the rice-milk.
By the side of this is a stiXpa where the merchant-prince
(householder) offered him the wheat and honey. Buddha
was seated with his legs crossed beneath a tree, lost in
contemplation, experiencing in silence the joys of eman-
cipation. After seven days he aroused himself from his
ecstasy. Then two merchant-princes travelling by the
side of the wood were addressed by the D§va of the place
thus: “ The prince-royal of the &akya family dwells in this
wood, having just reached the fruit of a Buddha. His
mind fixed in contemplation, he has for forty-nine days
eaten nothing. By offering him whatsoever you have (as
food) you will reap great and excellent profit.”
Then the two merchants offered some wheat-flour and
honey from their travelling store. The World-honoured
accepted and received it.
By the side of the merchant-offering place is a stHpa. This
is the spot where the four Deva-rajas presented ( Buddha )
with a pdtra. The merchant-princes having made their
offering of wheat-flour nnd honey, the Lord thought
with himself in what vessel he should receive it. Then
the four DSva-rajas coming from the four quarters, eacli
brought a golden dish and offered it. The Lord sat silently
and accepted not the offerings, on the ground that such A
costly dish became not the character of a hermit. The
four kings casting away the golden dishes, offered silver
ones ; afterwards they offered vessels of crystal ( po-cKi ),
lapis-lazuli (lito-li), cornelian ( ma-nao ), amber (ku-ch’i),
ruby (chin chu ), and so on. The Lord of the World would
accept neither of them. The four kings then returned to
VOL. II. I
130 RECORDS OF WESTERN COUNTRIES . [book viil
their palaces and brought as an offering stone pdtras , of
a deep blue colour and translucent. Again presenting
these, the Lord, to avoid accepting one and rejecting the
others, forthwith joined them all in one and accepted them
thus. Putting them one within the other, lie made one
vessel of ithe four. Therefore may be seen the four
borders on .the outside of the rim (of tlic dish).
Not far from this spot is a stdpa. This is the place
where Tathagata preached the law for the sake of his
mother. When Tath&gata had acquired complete en-
lightenment, he was termed “the teacher of gods and
of men.” His mother, Maya, then came down from
heaven to this place. The Lord of the World preached
to her according to the occasion, for her profit and
pleasure.
Beside this spot is a dry pool, on the border of which
is a stUpa. This is where in former days Tathagata dis-
played various spiritual changes to convert those who
were capable of it.
By the side of this spot is a stHpa. Here Tathagata
converted Uravilva-KaSyapa (Yeu-leu-pin-lo-kia-she-
po) with his two brothers and a thousand of their followers.
TatMgata, for the purpose of following out his office as
“illustrious guide,” according to his opportunity (or in a
suitable way), caused him ( [i.c ,, Ivasyapa) to submit to his
teaching. On this occasion, wfeen 500 followers of Uravilva-
Kaiyapa had requested to\ receive the instruction of
Buddha, then Kaiyapa said, ^ I too with you will give up
the w T ay of error.” On this, going together, they came to
the place where Buddha was. Tathagata, addressing them,
£aid, “ Lay aside your leather garments and give up your
fire-sacrificing vessels.” Then the disciples, in obedience
to the command, cast into the Nairahjanfi river their
articles of worship (service or use). When N adl-K&Syapa
(Nai-ti-kia-she-po) saw these vessels following the current
of the river, he came with his followers to visit his brother.
Having seen his conduct and changed behaviour, he also
book vih.] THE INUNDATION MIRACLE. 131
took the yellow robes. G a }' a. - Iv a, s y a p a also, with two
hundred followers, hearing of his brother’s change of
religion, came to the place where Buddha was, and prayed
to be allowed to practise a life of purity.
To the north-west of the spot where the K&iyapa
brothers were converted is a stupa. This is the place
where Tath&gata overcame the fiery N aga to which
Kuiyapa sacrificed. Tathagata, when about to convert
these men, first subdued the object of their worship, and
rested in the house of the fiery Mga of the Brahmacharins.
After the middle of the night the Mga vomited forth fire
and smoke. Buddha having entered Samddhi, likewise
raised the brilliancy of fire, and the house-cell seemed to
he filled with fiery flames. The Brahmacharins, fearing
that the fire was destroying Buddha, all ran together to
the spot with piteous cries, commiserating his fate. On
this Uravilva-KSiyapa addressed his followers and said,
“ As I now gather (see), this is not a fire, but the Sramana
subduing the fiery Mga.” Tathagata having got the fiery
dragon firmly fixed in his alms-bowl, on the morrow came
forth holding it in his hand, and showed it to the disciples
of the unbelievers. By the side of this monument is a
stupa, where 500 Pratyeka Buddhas at the same time
entered Nirv&na.
To the south of the tank of Muchilinda Mga is a st 4 pa.
This indicates the spot where Kaiyapa went to save
Buddha during an inundation. The KaSyapa brothers
s till opposing the divine method, 79 all who lived far off or
near reverenced their virtue, and submitted themselves to
their teaching. The Lord of the World, in his character as
guide of those in error, being very intent on their conver-
sion, raised and spread abroad the thick clouds and caused
the torrents to fall. The fierce waves surrounded the
place where Buddha dwelt ; but he alone was free from
the flood. At this time KtUyapa, seeing the clouds and
79 the methods Buddha had used for their conversion.
132 RECORDS OF WESTERN COUNTRIES, [boor mi.
rain, calling Ms disciples, said, “ The place where the
Shaman dwells must be engulfed in the tide !”
Embarking in a boat to go to his deliverance, he saw
the Lord of the World walking on the water as on land ;
and as ho advanced down the stream, the waters divided
and left the ground visible. Kuiyapa having seen (the
miracle), his heart was subdued, and he returned. 80
Outside the eastern gate of the wail of the Bvdlii tree,
2 or 3 li distant, there is the house of the blind N aga.
This N&ga, by the accumulated effect of his deeds during
former existences, was born blind, as a punishment, in his
present birth. Tathugata going on from Mount Pr&gbodki,
desired to reach the B6dh% tree. As he passed this abode,
the eyes of the N&ga were suddenly opened, and he saw
Bfidliisattva going on to the tree of intelligence (Bodhi).
Then addressing Bodhisattva, he said, “ 0 virtuous master !
erelong you will become perfectly enlightened ! My eyes
indeed have long remained in darkness ; but when a
Buddha appears in the world, then I have my sight re-
stored. During the Bhadra-kalpa, when the three past
Buddhas appeared in the world, then I obtained light
and saw (for a while ) ; and now when thou, O virtuous
one ! didst approach this spot, my eyes suddenly opened ;
therefore I know that you shall become a Buddha.”
By the side of the eastern gate of the wall of the B6dhi
tree is a stdpa. This is where Mara-raja tried to frighten
B&dhisattva When first Mara-raja knew that B6dhis-
nttva was about to obtain perfect enlightenment, having
failed to confuse him by his enticements or to terrify him
by his arts, he summoned his host of spirits and arranged
his demon army, and arrayed his soldiers, armed with their
weapons, as if to destroy the Bodhisattva. On this the
winds arose and the rains descended, the thunders rolled
in space and the lightning gleamed, as it lit up the
darkness ; flames of fire and clouds of smoke burst forth ;
80 See Tree and Serpent Worship, pi xxxi. fig. a.
133
BOOK VIII.] TUE GREAT TEMPLE OF GAYA .
sand and hailstones fell like lances, and were as arrows
flying from the bow. Whereupon the Bbdhisattva entered
the samddhi of “great love,” and changed the weapons of
the host to lotus flowers. Mara's army, smitten by fear,
retreated fast and disappeared.
Not far from this are two stfcpas built by Sakra, king of
I)£vas, and by Brahma-raja.
Outside the northern gate of the wall of the B&dhi tree
is the Mahabodhi sahghdrdma . It was built by a former
king of Simliala [Ceylon.) This edifice has six halls, with
towers of observation (temple towers) of three storeys ; it
is surrounded by a wall of defence thirty or forty feet high.
The utmost skill of the artist has been employed; the
ornamentation is in the richest colours ( red and blue). The
statue of Buddha is cast of gold and silver, decorated with
gems and precious stones. The stupas are high and large
in proportion, and beautifully ornamented ; they contain
relies of Buddha. The bone relics are as great as the
fingers of the hand, shining and smooth, of a pure white
colour and translucent. The flesh relics are like the great
true pearl, of a bluish-red tint. Every year on the day of
the full moon of (the month when) Tathagata displayed great
spiritual changes, they take these relics out for public
exhibition . 81 On these occasions sometimes a bright light
is diffused, sometimes it rains flowers. The priests of this
convent are more than iooomen; they study the Great
Vehicle and belong to the Stliavira (Shang-tso-pu) school.
They carefully observe the Dharma Vinaya , and their
conduct is pure and correct.
In old days there was a king of Ceylon, which is a
country of the southern sea, who was truthful and a
believer in the law of Buddha. It happened that his
brother, who had become a disciple of Buddha (a houseless
one) 9 thinking on the holy traces of Buddha, went forth
to wander through India. At all the convents he visited,
81 Id India, the thirtieth day of the twelfth month; in China, the
fifteenth day of the first month.
134 RECORDS OF WESTERN COUNTRIES . [book viil
he was treated with disdain as a foreigner (a frontier
countryman ). On this he returned to his own country.
The king in person went out to a distance to meet him,
but the Sramana w T as so affected that he could not speak.
The king said, “ What has so afflicted you as to cause this
excessive grief?” The Sramana replied, “ I, relying on
the dignity of your Majesty’s kingdom, went forth to
visit the world, and to find my way through distant
regions and strange cities. For many years all my
travels, during heat and cold, have been attended with
outrage, and my words have been met with insults and
sarcasm. Having endured these afflictions, how can I be
light-hearted ? ”
The king said, “If these things are so, what is to be
done ? ”
He replied, “ In truth, I wish your Majesty in the field
of merit would undertake to build convents throughout
all India. You would thus signalise the holy traces,
and gain for yourself a great name ; you would show
your gratitude for the advantage derived from your pre-
decessors, and hand down the merit thereof to your suc-
cessors.”
He replied, “ This is an excellent plan ; how have I but
just heard of it ? ”
Then he gave in tribute to the king of India all the
jewels of his country. The king having received them
as tribute, from a principle of duty and affection to his
distant ally, he sent messengers to say, “Wliat can I now
do in return for the decree ? ”
The minister said, “The king of Siihhala salutes the
king of India (Mah& §ri r£ja). The reputation of the Mahgl-
rflja has spread far and wide, and your benefits have
reached to distant regions. The Sramanas of this
inferior country desire to obey your instructions and
to accept your transforming influences. Having wan-
dered through your superior country in visiting the
sacred traces, I called at various convents and found
BOOK VIII.] THE KING’S PROCLAMATION. 135
great difficulty in getting entertainment, and so, fatigued
and very mucli worn by affronts, I returned home, X have
therefore formed a plan for the benefit of future travel-
lers; I desire to build in all the Indies a convent for
the entertainment of such strangers, ■who may have a
place of rest between their journey there and back. Thus
the two countries will be bound together and travellers be
refreshed.”
The king said, “ I permit your royal master to take (for
this purpose) one of the places in which Tathfigata has left
the traces of his holy teaching.”
On this the messenger returned home, having taken
leave of the king, and gave an account of his interview.
The ministers received him with distinction and. assembled
the ^ramanas and deliberated as to. the foundation of a
convent. The !§ramanas said, “The (Bddhi) tree is the
place where all the past Buddhas have obtained the holy
fruit and where the future ones will obtain it. There is
no better place than this for carrying out the project.”
Then, sending all the jewels of the country, they built
this convent to entertain priests of this country (Ceylon),
and he caused to be engraved this proclamation on copper,
« To help all without distinction is the highest teaching
of all the Buddhas ; to exercise mercy as occasion offers is
the illustrious doctrine of former saints. And now I,
unworthy descendant in the royal line, have undertaken
to found this sohyhdrdma, to enclose the sacred traces,
and to hand down their renown to future ages, and to
spread their benefits among the people. The priests of
my country will thus obtain independence, and be treated
as members of the fraternity of this country. Let this
privilege be handed down from generation to generation
without interruption.”
For this cause this convent entertains many priests of
Ceylon. To the south of the Bddhi tree io li or so, the
sacred traces are so numerous that they cannot be each
named. Every year when the Bhikshus break up their
t 3 6 RECORDS OF WESTERN COUNTRIES . [bookviil
yearly rest of the rains, religious persons come here from
every quarter in thousands and myriads, and during seven
days and nights they scatter flowers, burn incense, and
sound music as they wander through the district 82 and
pay their worship and present their offerings. The priests
of India, according to the holy instruction of Buddha, on
the first day of the first half of the month ^ravaiia enters
on Wass. With us this is the sixteenth day of the fifth
month ; they give up their retreat on the fifteenth day of
the second half of the month Ahayuja , which is with us
the fifteenth day of the eighth month.
I11 India the names of the months depend on the stars,
and from ancient days till now there lias been no change
in this. But as the different schools have translated the
accounts according to the dialects of the countries without
distinguishing one from the other, mistakes have arisen,
and as a consequence contradictions are apparent in the
division of the seasons. Hence it is in some places they
enter on Wass on the sixteenth day of the fourth month,
and break up on the fifteenth day of the seventh month.
Note i, p. 102.
The pilgrim’s route from Patna to Gaya is difficult to settle. I
think we must omit the passage on r>. 102, 1. 5, “ going about 200
li,” and consider the u old sanghdrdma as being perhaps 10 li be-
yond the south-west angle of the city. This 10 li, together with the
two distances of 100 li -f- 90 li to the “cloud-stone mountain, ’’ will
thus make lip 200 li (put down by mistake), and correspond with
the 6 or 7 yojanas in Hwui-lih from Patna to the Ti lo-chi-kia con-
vent. This last place I should identify with the Barabar Hills ; but
we must place the Tiladaka convent at Til&ra. Hiuen Tsiang did
not actually visit the spots named between the Barabar Hills and
Gay& (see Ferguson’s remarks, J. M. A. &, vol. vi. pait 2).
Note 2, p. 118.
With reference to the translation on p. 118, where the Chinese
symbols ’ O-mo-lo-kia-ko have been rendered the “Amalaka fruit,” as
though this were the surmounting ornament of the great vihdra at
•* The district of the penance of Buddiuu
NOTES*
137
BOOK VIII.]
Buddha Gay&, it is to be noticed that in the Chinese text these
symbols are explained as being equivalent to “ precious pitcher or
vase” {'pao p'ing). This phrase is frequently explained as “ the sweet-
dew dish or vase,” or, “the immortal dish.” M. Julien, in his note
on the passage in question, restores the phonetic symbols, in defer-
ence to the Chinese explanation, to AmalaJcarJca , that is, “pure
dish or vase” But the right restoration is doubtless Amara KarJca ,
“the immortal dish or vase,” for, as before stated, “sweet-dew” is
always rendered by “immortal” or “ immortality.” This “sweet-
dew dish or vessel” is represented in Chinese drawings us an oval
bottle with a long narrow neck (see the illustration in the Liturgy
of Avaldkite^vara, “ possessed of a thousand hands and a thousand
eyes”). This explains the statement of Dr. Burgess ( Ajantd Caves ,
xvii. § iv.) : “ Aval okit6s vara holds the palm of his right hand
forward and has a bottle with oval body and narrow neck in his
left.” This is the Amara Karka. In the illustration of the pavement
slab of the great temple of Gaya (i.e., the vihdra under present
notice) given in the first volume of the Archaeological Survey of India,
pi. vi. (following p. 8), there is the figure of a devotee praying in
front of a stdpa , which is crowned with flags and a bottle or vase,
doubtless the same as the Amara Karka. This illustrates the inscrip-
tion found at Buddha Gay& and translated by Sir Charles Wilkins,
in which the building of the temple is attributed to Amara Kosha ;
one of the nine gems of the court of King Vikramaditya. General
Cunningham, then, is probably correct in saying that this great
temple of Buddha Gava was built between the time of Fa-hian
and Hiuen Taking. The crowning member or stone of a temple
spire is called AmalaAilci , or £ * pure stone.”
END OF BOOK VIII.
( * 3 « 5
BOOK IX.
The Second Part of the Country Magadlia .
To the east of the B6dhi tree, crossing the Nairanjan&
(Ni-len-shan-na) river, in the middle of a wood, is &stilpa.
To the north of this is a pool. This is the spot where a
perfume elephant (Gandliahasti) 1 waited on his mother.
Formerly when Tath&gata was practising discipline ns a
Bodhisattva, he was born as the offspring of a perfume -
elephant, and lived in the mountains of the north. Wan-
dering forth, he came to the border of this pool. His
mother being blind, he gathered for her the sweet lotus
roots, and drew pure water for her use, and cherished her
with devotion and filial care. At this time there was a
man who had changed his home, 2 who wandered here and
there in the wood without knowing his way, and in liis
distress raised piteous cries. The elephant-cub heard him
and pitied him ; leading him on, he showed him his way
to the road. The man having got back, forthwith went
to the king and said, “ I know of a wood 3 in which a
perfume-elephant lives and roams. It is a very valuable
animal. You had better go and take it.”
The king, assenting to his words, went with his soldiers
to capture it, the man leading the way. Then pointing
1 See ante, vol. i. p. 5, note 25. 8 The ruins of the stdpa and the
Consult also Monier Williams, Sansc, lower portion of the shaft of the
Diet., sub voc. Gandhadvipa. pillar raised on the spot where the
2 Tui i shuh seems to imply that young elephant was taken still exist
he had changed his place of abode, at Bakror, on the eastern bank of
and so was at a loss to find his way the Lil&jan river, about one mile to
about ; or it may simply mean, " In the south-east of Buddha Gayd
the lapse of time it happened that,” (Cunningham, Anc. Geog ., p. 459).
&c. So Julien translates it.
VDRA - RAMAP UTTRA .
139
boos: ix.]
to the elephant to show it to the king, immediately both
his arms fell off as if cut by a sword. The king, though
he saw this miracle, yet captured the elephant-cub, and
bound it with cords, and returned to his palace. The
young elephant having been bound (in order to tame it),
for a long time would neither eat nor drink. The stable-
keeper stated the matter to the king, who, on his part,
came to see for himself, and asking the elephant the
reason . 4 “ Lo ! ” he answered and said, “ my mother is
blind, and now for days together is without food or
drink, and here I am bound in a dreary dungeon. How
can I take my food with relish! ” The king, pitying his
feelings and resolution, therefore ordered him to be set
free.
Ey the side of this {pool) is a st f ft/pa i before which is
built a stone pillar. In this place the Euddha Ka^yapa
(Kia-she-po) long ago sat in meditation. Ey its side are
traces where the four past Euddhas sat down and walked.
To the east of this spot, crossing the Mo-ho 6 (Mahi)
river, we come to a great forest in which is a stone pillar.
This is the place where a heretic entered a condition of
ecstasy and made a wicked vow. In old days there was
a heretic called Udra-Bamaputtra (U-teou-lan-tseu).
In mind he soared above the vapoury clouds, whilst he
left his body among the wilds and marshes. Here in this
sacred forest, restraining his spirit, he left his traces . 6
Having acquired the five supernatural faculties , 7 he reached
the highest condition of Dhydna y and the king of Magadha
greatly respected him. Each day at noon he invited him
to his palace to eat. Udra-Ilarnaputtra, mounting through
space, walking in the air, came and went without hin-
drance.
4 In a fond way, as we speak to the text. The expression, “ re-
dumb creatures. straining his spirit ” means that
6 The Mohana Nadi river. when he confined his spirit within
8 Udra-Ramaputtra was one of the his body he left here bodily traces,
teachers to whom Bddhisattva went 7 Panchdbhijflds ; see Childers,
before his penance (Fosho-hing-tsan- Pali Diet., sub voc. Abhinnd ; Bur-
king , varga 12) ; but it is uncertain nouf, Introd., p., 263 ; Lotus, pp. 820
whether he is the one referred to in ff.
140 RECORDS OF WESTERN COUNTRIES . [book ix.
The king of Magadha, expecting the moment of his
arrival* kept watch for him, and, on his coming, respect-
fully placed for him his seat. The king being about to
go forth on a tour, wished to put this affair in charge of
some one during his absence, but he found no one in his
inner palace whom he could select, capable of under-
taking his commands . 8 But (amongst his attendants)
there was a little pet girl of modest appearance and
well-mannered, so that in the whole palace none of his
followers ( wise folk) was able to excel her . 0 The
king of Magadlia summoned this one, and said to her,
“I am going some distance on a tour of observation,
and I desire to put you in charge of an important
business; you must, on your part, give all your mind
to do thoroughly as I direct in the matter. It relates
to that celebrated Rlshi Udra-Eamaputtra, whom I have
for a long time treated with reverence and respect. Now
when he comes here at the appointed time to dine, do
you pay him the same attention that I do.” Having left
these instructions, the king forthwith gave notice of liis
absence ( non-attendance ).
The little girl, according to her instructions, waited in
expectation as usual. The great Rislii having come, she
received him, and placed a seat for him. Udra-R&ma-
puttra having touched the young female, felt within him
the impure risings of earthly passion (of the world of
desire ), and so he lost his spiritual capabilities. Having
finished his meal, he spoke of going, but he was unable
to rise in the air. Then feeling ashamed, he prevaricated,
and addressing the maiden said, “ I am able, as the result
of the discipline I practise, to enter Samddhi, and then,
my mind at rest, I can ascend into the air, and come
and go without a moment's delay. I have heard long
ago, however, that the people of the country desire to see
me. In agreement with the rule of the olden time, our
* That ia, none of the females of * Could take her place of pre-
the palace. cedenoe.
UDRA -RA MA P UTTRA .
BOOK IX.]
141
utmost aim should be to benefit all that lives. How
shall I regard only my own benefit and forget to benefit
others ? I desire, therefore, on this occasion, to gb
through the gate and walk on the ground, to bring
happiness and profit to all those who see me going/’
The royal maiden hearing this, straightway spread the
news far and wide. Then the people began with all
their hearts to water and sweep the roads, and thousands
upon thousands awaited to see him come. Udra-I&ina-
puttra, stepping from the royal palace, proceeded on foot
to that religious forest. Then sitting down in silence,
he entered Samddhi. Then his mind, quickly escaping
outside, was yet limited within the boundaries of the
forest. 10 And now (as it wandered through the woods)
the birds began to scream and flutter about, and as it
approached the pond, the fishes began to jump and
splash, till at last his feelings being wrought up, and
his mind becoming confused, he lost his spiritual capa-
bilities. Giving up his attempt at ecstasy, 11 ho was
filled with anger and resentment, and he made this
wicked vow, “May I hereafter be born as a fierce and
wicked beast, with the body of a fox and the wings of
a bird, that I may seize and devour living creatures.
May my body be 3000 li long, and the outspread of my
wings each way 1500 li; then rushing into the forest, I
will devour the birds, and entering the rivers, I will eat
the fish ”
When he had made this vow his heart grew gradually
at rest, and by earnest endeavours he resumed his former
state of ecstasy. Not long after this he died, and was
born in the first of the Bhuvani heavens, 12 where his years
10 That is, although his spirit was
able to leave his body, yet, owing to
his evil thoughts, it was unable to
rise as before ‘‘above the vapoury
clouds.”
11 This seems to show that al-
though his spirit quickly passed
rotside,” it was unable to obtain
complete independence of his
body.
J5i That is, in the highest of the
Arupa heavens. This heaven is
called in Chinese fi-seang-ji-ji-aian'j-
tin , i,e. t the heaven where there is
neither thought (consciousness) nor
an absence of thought ; in Pali,
142 RECORDS OF WESTERN COUNTRIES, [book IX.
would be 80,000 lcalpas. TatMgata left this record of
him : “ The years of his life in that heaven being ended,
then he will reap the fruit of his old vow and possess this
ignoble body. From the streams of the evil ways of birth
he may not yet expect to emerge.” 13
To the east of Mahi river we enter a great wild forest,
and going 100 li or so, we come to the Ki’u-ki’u-clia-
po-to-shan (Kukkutapadagiri, the Coek's-foot Mountain).
It is also called Kiu-liu-po-to-shan (Gurupad&b giri u ).
The sides of this mountain are high and rugged, the
valleys and gorges are impenetrable. Tumultuous torrents
rush down its sides, thick forests envelope the valleys,
whilst tangled shrubs grow along its cavernous heights.
Soaring upwards into the air are three sharp peaks ; their
tops are surrounded by the vapours of heaven, and their
shapes lost in the clouds. Behind these hills the vener-
able Mah&-Ivfi£yapa dwells wrapped in a condition of
Nirvdoia. People do not dare to utter his name, and
therefore they speak of the “ Guru-p&dab ” {the venerable
teacher .) 15 Mah&-Ka£yapa was a £ravaka and a disciple {or
“ Nevasafm&n&san!i& n (see Childers, 3 li to the south of Gay A., probably a
Pali Diet, sub voc. From the history mistake for 3 ydjanas to the east
given in the Fo-sho-king, it would (see Fa-hian, Beal’s ed., cap. xxxiii.
seem that this refinement of language n. 1). It has been identified by
as to the character of the highest Cunningham with the village of Kur-
heaven is due to Udra-R&maputtra. kih&r (vid. Arch. Survey , vol. i. pp.
iJ * That is, although he is now in 14-16 ; vol. xv. p. 4 ; &n&Anc. Gtog.
the highest heaven of substance Ind., p. 460). This hill of the cock’s
(1 bhura), where his life will last foot must not be confused with the
80,000 great kalpas (an incalculable sanyhdrdma of the cock -garden near
period), yet he is not saved from Patna. There is no evidence that
future misery. This exhibits the there was a hill near this last esta-
character of Buddha’s conception of blishment, and it is nowhere called
Nirvdna , that it is a condition free the Kukkuta - jpdda vih&ra. The
from any possibility of a return to quotation made by Julien (vol. ii.
mundane or other bodily form of 428 n.) refers to the hill near Gayft ;
existence. so also does the note of Burnouf,
14 That is, the Mountain of the Introd., p. 366. See also Schiefner’s
Venerable Master, ie. f Kasyapa. Lebembeschreibuny Qdkyamuni' 8 , p.
P&da is here added as a token of 278 ; Ind. Ant., vol. xii. p. 327.
respect, as in Ddva-pAd&h, Kumfi- 15 This is a difficult passage, but
rila-padah, &c. It seems to have been the sense is evident. K&syapa dwells
called the CoekVfoot from its shape, in the mountain awaiting the arrival
the three peaks or spurs resembling of Maitreya ; he cannot therefore
the foot of the cock. Pa-hian places it have passed into complete Nirvdna,
book ix.] COMMISSION GIVEN TO KASYAPA. 143
a $ravaka disciple) perfectly possessed of the six super-
natural faculties and the eight enfranchisements 16 (ashtau
mmdkshas ). 17 Tathagata, his work of conversion being
done, and just on the point of attaining Nirvana , ad-
dressed KSiyapa and said, “ Through many 18 kalpas I
have undergone ( diligently borne) painful penances for the
sake of all that lives, seeking the highest form of religion.
What I have all along prayed for ( desired ) I have now
obtained to the full. Now, as I am desirous to die {enter
Mahdnirvdna), I lay on you the charge of the Dharma
Pitaka. Keep and disseminate {this doctrine) without loss
or diminution. The golden-tissued Kashdya robe given
me by my foster-mother {mother's sister ) 19 I bid you keep
and deliver to Maitreya (T’se-chi) when he has com-
pleted the condition of Buddha . 20 All those who engage
in the profession of my bequeathed law, whether they be
Bhikshus, Bhikshunts, Upasakas, or Upasikas, must first
(- i.e ., before this be accomplished) cross over and escape the
stream of transmigration.”
Kaiyapa having received this commission to undertake
to preserve the true law, summoned an assembly 21 {council
or convocation). This done, he continued twenty years {in
charge of the order), and then, in disgust at the imperma-
In fact, the subsequent narrative
shows that he will only reach that
condition when Maitreya comes. I
take the expression chung tsie mih
to denote the indefinite character of
his present condition, which cannot
be called Nirv&na , but is a middle
state Of existence. Pdda t as stated
above, is an honorary affix ; the
expression Jci-heou refers to the inner
recesses of the mountain. Julien
translates the passage thus : “In
the sequence of time the great K&s*
yapa dwelt in this mountain, and
there entered Nirv&na. Men dare
not call him by his name, and so they
say “ the foot of the venerable.”
16 Shadabhijnds. See Childers,
Ptili Diet. , s. v. Abhiflnd, and ante,
vol. i. p. 104, n- 73-
17 See Childers, u. s., s. v. Vimolcho;
Burnouf, Lotas , pp. 347, 824 f. and
ante , vol. i. p. 149, n. 90.
18 Mafc&pi-aj&pati.
19 The word means “waste” or
“ distant as we might say, through
“a waste of ages,” or “dreary
ages.”
20 This passage is translated by
Julien thus: “Which Maitreya
after he became Buddha left, that
it might be transmitted to you.”
But this cannot be correct. Mai-
tr6ya has not become Buddha. I
translate it, “I deliver to you to
keep, awaiting the time when Mai-
tr6ya shall become perfect Buddha.”
21 This is the usual phrase used
for “calling a convocation.’
144 RECORDS OF WESTERN COUNTRIES . [book nr.
nence of the world, and desiring to die, he went towards
Cock’s-foot Mountain. Ascending the north side of the
mouutain, he proceeded along the winding path, and came
to the south-west ridge. Here the crags and precipices
prevented him going on. Forcing his way through the
tangled brushwood, he struck the rock with his staff, and
thus opened a way. He then passed on, having divided
the rock, and ascended till he was again stopped by the
rocks interlacing one another. He again opened a
passage through, and came out on the mountain peak on
the north-east side. Then having emerged from the de-
files, he proceeded to the middle point of the three peaks.
There he took the Kash&ya garment ( chtvara ) of Buddha,
and as he stood he expressed an ardent vow. On this
the three peaks covered him over; this is the reason why
now these three rise up into the air. In future ages,
when Maitreya shall have come and declared the three-
fold law , 22 finding the countless persons opposed to him
by pride, he will lead them to this mountain, and coming
to the place where Kaiyapa is, in a moment ( the snaking
of the finger) Maitreya will cause it to open of itself, and
all those people, having seen Kaiyapa, will only be more
proud and obstinate. Then Kaiyapa, delivering the robe,
and having paid profound reverence, will ascend into the
air and exhibit all sorts of spiritual changes, emitting fire
and vapour from his body. Then tie will enter Nirvdna.
At this time the people, witnessing these miracles, will
dismiss their pride, and opening their minds, will obtain
the fruit (of holiness). Now, therefore, on the top of the
mountain is a sttipa built. On quiet evenings those look-
ing from a distance see sometimes a bright light as it
were of a torch ; but if they ascend the mountain there is
nothing to be observed . 23
23 The thrice-repeated law 5 see tain, which stands three miles north-
ante, p. 47, n. 10. north-east of the town of Kurkih&r.
The three -peaked mountain There is still a square basement
here referred to has been identified surrounded by quantities of bricks
by General Cunningham with the on the highest or middle peak of the
three peaks of the Murali moun- ' three. Arch. Survey, vol, xv. p. 5.
THE YASHTIVANA.
145
BOOK IX.]
Going to the north-east of the Cock’s-foot Mountain
about ioo li, we come to the mountain called Buddha-
vana (Fo-to-fa-na), with its peaks and cliffs lofty and
precipitous. Among its steep mountain cliffs is a stone
chamber where Buddha once descending stayed ; by its
side is a large stone where $akra (Sliih), king of DSvas,
and Bralima-raja (Fan-wang) pounded some ox-head
( (jdsirsha ) 24 sandal- wood, and anointed Tathagata with the
same. The scent (of this) is still to be perceived on the
stone. Here also five hundred Arhats secretly dwell 26 in
a spiritual manner, and here those who are influenced by
religious desire to meet with them sometimes see them,
on one occasion under the form of Saman&ras just enter-
ing the village to beg food, at other times as withdrawing
(to their cells), on some occasions manifesting traces of
their spiritual power in ways difficult to describe in
detail.
Going about 30 li to the east, amongst wild valleys of
the Buddhavana (Fo-to-fa-na) mountain, we come to the
wood called Yashtivana (Ye-sse-chi). 26 The bamboos
that grow here are large; they cover the hill and extend
through the valley. In former days there was a BnUiman,
who hearing that the body of Sakya Buddha (Shih-kia-fo)
was sixteen feet in height, was perplexed with doubt and
would not credit it. Then taking a bamboo sixteen feet
long, he desired to measure the height of Buddha; the
body constantly overtopped the bamboo and exceeded the
sixteen feet. So going on increasing, he could not find
the right measurement. He then threw the bamboo on
24 “In Pali called gostsam , among k^kXos S’ apyv<ptos ^kartpp.dppatpe fie-
the Tibetans gorshi-sha, and among rdncp, Abstract of Four Lectures, p.
the Mongols gursliosha. It is ap- 158. For the circle on the forehead,'
parently applied to sandal-wood see the figures “from the oldest
having the odour of the cow’s head ” painting in Cave X.^ at Ajan$& ”
(Burnouf, Introd., p. 557). But per- {Burgess, plates viii. ix. x., Report
haps its name is derived from its on the Paintings at Ajantd).
appearance, viz., a centre of silvery 25 I do not find in the text that
white wood within a darker outside they entered Nirvdna here,
circle. Compare the description of 26 “ The forest of the staff.”
the bull that carried off Europa —
VOL. II.
K
146 RECORDS OF WESTERN COUNTRIES, [book ix.
the ground and departed; but because of this it stood
upright and took root.
In the midst of this wood is a stUpa which was built
by A£6ka-rftja. Here Tathajjata displayed for seven
days great spiritual wonders ( miracles ) for the sake of
the DSvas, and preached the mysterious and excellent
law.
In the forest of the staff (Yashtivana) not long since
there was an Upasaka named Jayasena (She-ye-si-na),
a Ksliattriya of Western India. He was exceedingly
simple-minded and moderate. He amused himself amid
the forests and hills, dwelling in a sort of fairyland,
whilst his mind wandered amid the limits of truth {true
limits ). He had deeply studied the mysteries both of
orthodox and other treatises {inside and outside boohs).
His language and observations were pure, and his argu-
ments elevated ; his presence was quiet and dignified.
The ^ram anas, Br&hmanas, heretics of different schools,
the king of the country, the great ministers and house-
holders, and persons of rank came together to visit him
and personally to ask him questions. His pupils occu-
pied sixteen apartments; 27 and although nearly seventy
years of age, he read with them diligently and without
cessation, and applied their minds only to the study
of Buddhist sUtras , rejecting all other engagements.
Thus night and day he gave up body and mind to this
pursuit alone.
It is a custom in India to make little sMpas of
powdered scent made into a paste ; their height is about
six or seven inches, and they place inside them some
written extract from a sHtra; this they call a dharma -
iarira 28 (fa-shi-li). When the number of these has be-
come large, they then build a great stUpa, and collect all
the others within it, and continually oiler to it religious
37 The text here seems to be &ban ; Arch. Surv., vol. iii. p. 157,
faulty pi. xlvi. ; see also J. Bom. B. R. A. &,
38 See the seals found at Bird- voL vi. p. 157 f.
BOOK IX.] RAJ AGRIHA HOT SPRINGS. 14;
offerings. This then was the occupation of Jaya-sSna
(Ching-kian) ; with his mouth he declared the excellent
law, and led and encouraged his students, whilst with his
hand he constructed these stupas. Thus he acquired
the highest and most excellent religious merit. In the
evening, again, he would walk up and down worship-
ping and repeating his prayers, or silently sit down in
meditation. For eating or sleeping he had little time,
and relaxed none of his discipline night or day. Even
after he was an hundred years old his mind and body
were in full activity. During thirty years he had made
seven kdtis of these dharmci-Sarira sttipas, and for every
koti that he made he built a great stUpa and placed
them in it. When full, he presented his religious offer-
ings and invited the priests ; whilst they, on their
part, offered him their congratulations. 29 O11 these
occasions a divine light shone around and spiritual
wonders (miracles) exhibited themselves ; and from
that time forth the miraculous light has continued to
be seen.
South-west of the Yashtivana 80 about 10 li or so, on
the south side of a great mountain, are two warm
springs ; 31 the water is very hot. I11 old days, Tathagata
caused this water to appear, and washed himself therein.
The pure flow of these waters still lasts without dimi-
nution. Men far and near flock here to bathe, after
which those who have suffered from disease or chronic
affections are often healed. By the side of the springs
is a stiipa , to mark the place where Tath&gata walked for
exercise.
To the south-east of the Yashtivana about six or seven
* Or, invited the congregation of cutting bamboos (Cunningham, A nc.
priests to a religious assembly to Geog., p. 461).
consecrate the service. 81 These springs are about two
80 The Bamboo forest (Chang-lin) miles to the south of Jakhti-ban,
is still known as the Jakhti-ban ; it at a place called Tapoban, which
lies to the east of the Buddhain hill name is a common contraction of
(Buddha vana), and is frequented Tapta-p&ni, or the “ hot water ”
by the people for the purpose of {Ibid.)
148 RECORDS OF WESTERN COUNTRIES, [book IX.
li we come to a great mountain. Before a cross-ridge 82 of
this mountain is a stilpa . Here in old days TatMgata
explained the law during the three months of rain for the
benefit of men and DSvas. Then Bimbis&ra-rftja (Pin-
pi-so-lo) wished to come to hear the law. He cut away
the mountain, and piled up the stones to make steps in
order to ascend. The width is about twenty paces and
the length 3 or 4 li. 83
To the north of the great mountain 3 or 4 li is a
solitary hill. Formerly the Rlshi Vy&sa 84 (Kwang-po)
lived here in solitude. By excavating the side of the
mountain he formed a house. Some portions of the
foundations are still visible. His disciples still hand down
his teaching, and the celebrity of his bequeathed doctrine
still remains.
To the north-east of the solitary hill 4 or 5 li there
is a small hill, also standing alone. In the side of this
hill (Juts been excavated ) a stone chamber. In length and
breadth 35 it is enough to seat 1000 persons or so. In
this place Tathagata, when living in the world, repeated
the law for three months. Above the stone chamber is a
great and remarkable rock, on which Sakra, king of DSvas,
and Brahma-raja pounded some ox-head sandal-wood, and
with the dust sprinkled the body of Tathagata. The sur-
face of the stone still emits the scent of the perfume.
At the south-west angle of the stone house there is a
lofty cavern which the Indians call the palace of the
Asuras (’O-su-lo). Formerly there was a good-natured
fellow who was deeply versed in the use of magic formulae.
He engaged witli some companions, fourteen altogether,
to covenant with one another to enter this lofty cavern.
After going about 30 or 40 li, suddenly the whole place was
83 Or it may be “a transverse 84 This restoration rests on M.
pass.” Julien's authority, as explained in
88 The great mountain referred his note (iii. 13).
to in the text corresponds with the 85 Kicang mow , see Medhurst,
lofty hill of Handia, 1463 feet in Chin. Diet., sub Mow , p. 994.
height (Cunningham).
KUSAGARA-PURA.
149
BOOK IK.]
lighted up with great brilliancy, and they saw a walled
city before them, with towers and look-outs all of silver
and gold and lapis-lazuli ( licu-li ). The men having ad-
vanced to it, there were some young maidens who stationed
themselves at the gates, and with joyful laughing faces
greeted them and paid them reverence. Going on a little
farther they came to the inner city-gates, where there
were two slave-girls holding each of them a golden vessel
full of flowers and scents. Advancing with these, they
waited the approach of the visitors, and then said, “You
must first bathe yourselves in yonder tank, and then
anoint yourselves with the perfumes and crown yourselves
with the flowers, and then you may enter the city. Do
not hasten to enter yet; only that master of magic can
come in at once.” Then the other thirteen men went
down at once to bathe. Having entered the tank, they
all at once became confused, and forgot all that had taken
place, and were {found) sitting in the middle of a rice
field distant from this due north, over a level country,
about 30 or 40 li.
By the side of the stone house there is a wooden way
{a road made with timler ) 80 about 10 paces wide and about
4 or 5 li. Formerly Bimbisara-raja, when about to go to
the place where Buddha was, cut out a passage through
the rock, opened up the valleys, levelled the precipices,
and led a way across the river-courses, built up walls of
stone, and bored through the opposing crags, and made
ladders up the heights to reach the place where Buddha
was located.
From this spot proceeding eastward through the moun-
tains about 60 li, we arrive at the city Ku 63 ,g&ra-pura
(Kiu-she-kie-lo-pu-lo), or “ the royal city of best grass
{luchy grass)." This is the central point of the kingdom
ofMagadha. 87 Here the former kings of the country
88 Chan-tau , wooden bridges over R&j agriha, or the “royal residence/’
mountain chasms (Khang-hi, quoted It was also named Girivraja, or the
by Julien, note in loco). “hill surrounded.” (See Ctranfrtg-
* Kufeg&rapura was the original ham, Anc. Geog p. 462).
capital of Magadha, and was called
150 RECORDS OF WESTERN COUNTRIES, [book ix.
fixed their capital. It produces much of the most excel- .
lent, scented, fortunate grass, and therefore it is called
“the city of the superior grass.” High mountains sur-
round it on each side, and form as it were its external
walls. 38 On the west it is approached through a narrow
pass, on the north there is a passage through the moun-
tains. The town is extended from east to west and narrow
from north to south. It is about 150 li in circuit. The
remaining foundations of the wall of the inner city
are about 30 li in circuit. The trees called Kie-ni-lcia
(Kanakas) border all the roads, their flowers exhale a
delicious perfume, and their colour is of a bright golden
hue. In the spring months the forests are all of a golden
colour.
Outside the north gate of the palace city is a stiipa.
Here Devadatta (Ti-p’o-to-to) and Ajata^atru-raja
Wi-sing-yun), having agreed together as friends, liberated
the drunken elephant for the purpose of killing Tathagata.
But Tathagata miraculously caused five lions to proceed
from his finger-ends ; on this the drunken elephant was
subdued and stood still before him. 39
To the north-east of this spot is a stupa . This is where
S&riputra (She-li-tseu) heard A^vajita (’O-shi-p’o-shi)
the Bhikshu declare the law, and by that means reached
the fruit (of an Arhat). At first Sariputra was a layman ;
he was a man of distinguished ability and refinement, and
was highly esteemed by those of his own time. At this
time, with other students, he accepted the traditional teach-
ing as delivered to him. On one occasion, being about to
enter the great city of Kfij agriha, the Bhikshu Agvajita
(Ma-shing) was also just going his round of begging. Then
Sariputra, seeing him at a distance, addressed his disciples,
saying, “ Yonder man who comes, so full of dignity and
nobleness, if he has not reached the fruit of sanctity
88 So also Fa-hian states that the 89 This is a perversion of the
five hills which surround the town simple story found in the Fo-sho-
are like the walls of a city (cap. Hr iff, vv. 1713 ss., and compare p.
xxviii.) 246, n. 4.
PLOT OF SRIGUPTA.
*51
BOOK IS.]
( Arhatship ), how is he thus composed and quiet ? Let us
stop awhile and observe him as he approaches.” Now as
Alvajita Bhikshu had reached the condition of an Arhat,
his mind was self-possessed, his face composed and of an
agreeable refinement ; thus, holding his religious staff, he
came along with a dignified air. Then 6&riputra said,
“Venerable sir! are you at ease and hnppy ? Pray, who
is your master, and what the system you profess, that you
are so gladsome and contented ? ”
A^vajita answering him said, “Know you not the royal
prince, the son of ^uddhodana-rfija, who gave up the condi-
tion of a Chakravarttin monarch, and from pity to the six
kinds of creatures for six years endured penance and
reached the condition of Sambddhi, the state of perfect
omniscience ? This is my master ! As to his law, it has
respect to a condition including the absence of existence,
without nonentity ; 40 it is difficult to define ; only Buddhas
with Buddhas can fathom it ; how much less can foolish
and blind mortals, such as I, explain its principles. But
for your sake I will recite a stanza in praise of the law of
Buddha. ,,41 S&riputra having heard it, obtained forthwith the
fruit of Arhatship.
To the north of this place, not far off, there is a very
deep ditch, by the side of which is built a sttipa,; this is
the spot where ^rigupta (She-li-kio-to) wished to destroy
Buddha by means of fire concealed in the ditch and
poisoned rice. Now Srigupta (Shing-mi) greatly honoured
( believed in) the heretics, and his mind was deeply possessed
by false views. All the Brahmach&rins said, “The men of
the country greatly honour Gautama (Kiao-ta-mo), and in
consequence lie causes our disciples to be without support.
Invite him then to your house to eat, and before the door
make a great ditch and fill it with fire, and cover it over
slightly with wooden planks to conceal the fire ; moreover,
40 The opposite of existence ( yau, 41 The stanza he recited is given
material or conditioned existence), in the Fo-iho-king, v. 1392. See
and also of not-being. also p. 194, n. 2.
152 RECORDS OF WESTERN COUNTRIES . [book ix.
poison the food, so that if he escape the fire ( fiery ditch),
lie will take the poison/'
Srigupta, according to his directions, caused the poison
to be prepared, and then all the people in the town,
knowing the evil and destructive design of Srigupta
against the Lord -of the World, entreated Buddha not to go
to the house. The Lord said, “ Be not distressed ; the body
of Tath&gata cannot be hurt by such means as these.” He
therefore accepted the invitation and went. When his foot
trod on the threshold of the door the fire in the pit be-
came a tank of pure water with lotus flowers on its sur-
face.
Srigupta having witnessed this, being filled with shame
and fear lest his project should fail, said to his followers,
“ He has by his magical power escaped the fire ; but
there is yet the poisoned food! ” The Lord having eaten
the rice, began to declare the excellent law, on which
Srigupta, having attended to it, himself became a dis-
ciple.
To the north-east of this fiery ditch of Srigupta (Shing-
mi), at a bend of the city, is a stUpa; this is where Jivaka
(Shi-fo-kia), 42 the great physician, built a preaching-hall
for Buddha. All round the walls lie planted flowers and
fruit trees. The traces of the foundation- walls and the
decayed roots of the trees are still visible. Tathagata,
when he was in the world, often stopped here. By the
side of this place are the remains of the house of Jivaka,
and the hollow of an old well also exists there still.
To the north-east of the palace city going 14 or 15 li,
we come to the mountain Grldhrak&ta (Ki-li-tho-kiu-
ch’a). Touching the southern slope of the northern
mountain, it rises as a solitary peak to a great height, on
which vultures make their abode. It appears like a high
tower on which the azure tints of the sky are reflected,
the colours of the mountain and the heaven being com-
mingled.
48 For the history of Jivaka see S. Hardy’s Manual of Buddhism , p. 238.
book ix.] THE GRIDHRAKUTA PEAK. 153
When TatMgata had guided the world for some fifty
years, he dwelt much in this mountain, and delivered the
excellent law in its developed form ( kwcmg ). 48 Bimbis&ra-
r&ja, for the purpose of hearing the law, raised a number
of men to accompany him from the foot of the mountain
to its summit. They levelled the valleys and spanned the
precipices, and with the stones made a staircase about
ten paces wide and 5 or 6 li long. In the middle of the
road there are two small stiXpas , one called “ Dismounting
from the chariot” (Hia- siting), because the king, when he
got here, went forward 011 foot. The other is called
“ Sending back the crowd” ( T'ui-fan ). because the king,
separating the common folk, would not allow them to
proceed with him. The summit of this mountain is long
from the east to the west and narrow from north to south.
There is a brick vih&ra on the borders of a steep precijuce
at the western end of the mountain. It is high and wide
and beautifully constructed. The door opens to the east.
Here TatMgata often stopped in old days and preached
the law. There is now a figure of him preaching the law
of the same size as life.
To the east of the vihdra is a long stone, on which
TatMgata trod as lie walked up and down for exercise.
By the side of it is a great stone about fourteen or fifteen
feet high and thirty paces round. This is the place where
Devadatta 44 flung a stone from a distance to strike
Buddha.
South of this, below the precipice, is a stiXpci . Here
48 A great number of the later
developed v&trax are said to have
been delivered here. There is also
a late form of belief which connects
the spiritual form of Buddha with
this mountain. It is barely possible
that Buddha did in his later years
declare a developed (mystical) form
of his doctrine, and perhaps this
mountain was the scene of his teach-
ing ; but the greater portion of the
f&tras claiming the authority of his
utterance here are fabulous. Com-
pare Fa-hian , cap. xxix. The Vul-
ture Peak is a part of the lofty hill
now called &aila-giri, but no caves
have been discovered there (Cun-
ningham, Ane. Geog p. 466).
44 The story of Devadatta rolling
down the stone will be found in Fa-
hian, chap, xxix., also in the Fo-sho-
hing , p. 246, and in the Manual of
Buddhism , p. 383. The accounts,
however, slightly differ.
154 RECORDS OF WESTERN COUNTRIES, [book ix.
Tathagata, when alive in old time, delivered the Sad-
dharma Pundarilca Sutra 45
To the south of the vihdra , by the side of a mountain
cliff, is a great stone house. In this Tathagata, when
dwelling in the world long ago, entered Samddhi.
To the north-west of the stone house and in front of it
is a great and extraordinary stone. This is the place
where Ananda (O-nan) was frightened by Mara. When
the venerable Ananda had entered Samddhi in this place,
Mara-r&ja, assuming the form of a vulture, in the middle
of the night, during the dark portion of the month, took
his place on this rock, and flapping his wings and utter-
ing loud screams, tried to frighten the venerable one . 40
Ananda, filled with fear, was at a loss to know what to
do; then Tathagata, by his spiritual power, seeing his
state, stretched out his hand to compose him. He pierced
the stone wall and patted the head of Ananda, and with
his words of great love he spoke to him thus: “You need
not fear the assumed form which Mara has taken.”
Ananda in consequence recovered his composure, and
remained with his heart and body at rest and in peace.
Although years and months have elapsed since then,
yet the bird traces on the stone and the hole in the rock 47
still remain visible.
By the side of the vihdra there are several stone
houses 48 where $ariputra and other great Arliats entered
Samddhi. In front of the stone house of Sftriputra is a
48 Fa-hian relates how he visited
the cave on this peak, and wept in
recollection of Buddha’s residence
therein. Here also, he adds, “he
delivered the Shcu-ling-yan S&tra."
This is the S'uranyama S&tra. Hiuen
Tsiang says he also delivered here
the Saddharma Pundartka Stitra.
These siUras , belonging to the last
stage of Buddhist development, are
referred to this mountain, as it was
the scene of Buddha’s latest teach-
ing. See Cunningham, Anc. Geog
p. 467 ; see also Fergusson, Cave
Temples of India, p. 50.
40 Fa-hian, chap. xxix.
47 J ulien translates “ The long
cavern which traverses the flanks of
the mountain.” But the “ long
cavern ” is the hole referred to,
piercing the side of the rock.
48 Probably caves or cells. Cun-
ningham understands them to be
small rooms built against the cliff
{Anc. Geog., p. 467), The Chinese
quite bears out this idea.
book ix.] THE HOT SPRINGS NEAR RAJAGRIHA. 155
great well, dry and waterless. The hollow (shaft) still
remains.
To the north-east of the vihdra, in the middle of a rocky
stream, is a large and flat stone. Here Tath&gata dried
his Kashdya garment. The traces of the tissue of the robe
still remain, as though they were cut out on the rock.
By the side of this, and upon a rock, is a foot-trace of
Buddha. Although the “ wheel ” outline is somewhat ob-
scure, yet it can be distinctly traced.
On the top of the northern mountain is a stdpa. From
this point Tath&gata beheld the town of Magadha , 49 and
for seven days explained the law.
To the west of the north gate of the mountain city
is the mountain called Pi-pu-lo (Vipula-giri ). 50 Accord-
ing to the common report of the country it is said,
“ On the northern side of the south-western crags of
this mountain there were formerly five hundred warm
springs ; now there are only some ten or so ; but some
of these are warm and others cold, but none of them
hot.” These springs have their origin to the south’ of the
Snowy Mountains from the Anavatapta (Wu-jeh-no-
c’hi) lake , 51 and flowing underground, burst forth here.
The water is very sweet and pure, and the taste is like
that of the water of the lake. The streams (from the
lake) are five hundred in number (branches), and as they
pass by the lesser underground fire-abodes (hells), the
power of the flames ascending causes th$ water to be
49 That is, as it seems, the capital the south-western slopes of Pi-p*-
of Magadha, viz., Kdjagy iha. lo, and as we are told that “ the hot
60 I have restored Pi-pu-lo to springs of Rajagpha are found at
Vipula in deference to Julien. the eastern foot of Mount Baibhdr
But it might be equally well re- and the western foot of Mount
stored to Vaibhara or Baibhdr, Vipula ” (Cunningham, Anc. Gcog
and as Cunningham in his map of p. 466), it would seem that he must
Rdjgir {Arch. Survey , vol. i. pL be speaking of Vipula.
xiv.) places Baibhdr to the west of 51 Rdvanahrad ; in Pali, Anava-
the north gate of the town, it tatta, in Tibetan, Ma-dros, in Chinese,
would be more agreeable to the Wu-je-nao. See Asiat. Re». % vol. xx.
account in the text to restore it so. p. 65, or Ann. Muste Guimet , tom. ii.
On the other hand, as Hiuen p. 168 ; Bumouf, Introd., pp. 152,
Tsiang places the hot springs on J54; and ante, vol. i. pp. 11-13.
156 RECORDS OF WESTERN COUNTRIES . [book ix.
hot. At the mouths of the various hot springs there are
placed carved stones, sometimes shaped like lions, and
at other times as the heads of white elephants; some-
times stone conduits are constructed, through which the
water flows on high ( aqueducts ), whilst below there are
stone basins, in which the water collects like a pond.
Here people of every region come, and from every city,
to bathe ; those who suffer from any disease are often
cured. On the right and left of the warm springs 52 are
many slttpas and the remains of vihdras close together.
In all these places the four past Buddhas have sat and
walked, and the traces of tlieir so doing are still left.
These spots being surrounded by mountains and supplied
with water, men of conspicuous virtue and wisdom take
up their abode here, and there are many hermits who
live here also in peace and solitude.
To the west of the hot springs is the Pippala (Pi-
po-lo) stone house. 68 When the Lord of the World was
alive in olden times, lie constantly dwelt here. The deep
cavern which is behind the walls of this house is the
palace abode of an Asura (or, the Asuras). Many Bhik-
shus who practise Sam&dhi dwell here. Often we may
see strange forms, as of Nagas, serpents, and lions, come
forth from it. Those who see these things lose their
reason and become dazed. Nevertheless, this wonderful
place (excellent land) is one in which holy saints dwell,
and occupying the spot consecrated by such sacred
5J The names of these warm
springs are given by Cunningham
(Anc. Geoi /., p. 466).
03 This stone house is mentioned
also by Fa-hian, chap. xxx. He
places it to the south of the new
city, west about three hundred
paces. It would therefore be in
Mount Baibh&r, and Cunningham
suggests that Pi-pu*lo may be an
equivalent for Vaibhara (Arch.
Survey , i. p. 21 n.). It may be so,
but it is usually restored to Pip-
pala. This stone house is supposed
to be the same as the present Son-
bh&nd&r, or “treasury of gold ”
(ibid.) General Cunningham also
identifies the Sonbhand&r cave with
the Sattapanni cave. But this
seems impossible. Mr. Fergusaon’s
remarks on this perplexing subject
are intelligible and satisactory. See
Cave Temples of India , pp. 49, 50,
and note .
THE ASURA CAVE.
BOOK IX.]
157
traces, they forget the calamities and evils that threaten
them.
Not long ago there was a Bhikshu of a pure and up-
right life, whose mind was enamoured of solitude and
quiet; he desired to practise Samddhi concealed in this
house. Some one protested and said, “Go not there!
Many calamities happen there, and strange things causing
death are frequent. It is difficult to practise Samddhi
in such a spot, and there is constant fear of death. You
ought to remember what has happened before time, if
you would not reap the fruits of after-repentance.” The
Bhikshu said, “Not so ! My determination is to seek the
fruit of Buddha and to conquer the D§va M&ra. If these
are the dangers of which you speak, what need to name
them ? ” Then his took his pilgrim's staff and proceeded
to the house. There he reared an altar and began to
recite his magic protective sentences. After the tenth
day, a maiden came forth from the cave and addressed
the Bhikshu, saying, “Sir of the coloured robes! you
observe the precepts, and, with full purpose, you adopt
the refuge (found in Buddha) ; you aspire after ( prepare )
wisdom, and practise Samddhi , and to promote in your-
self spiritual power, so that you may be an illustrious
guide of men, you dwell here and alarm me and my
fellows! But how is this in agreement with the doc-
trine of Tathagata ? ” The Bhikshu said, “ I practise a
pure life, following the holy teaching (of Buddha). I
conceal myself among the mountains and dells to avoid
the tumult of life. In suddenly bringing a charge
against me, I ask where is my fault?” She replied,
“Your reverence! when you recite your prayers, the
sound causes fire to burst into (my house) from without,
and burns my abode ; it afflicts me and my family ! I
pray you, pity us, and do not say your charmed prayers
any more ! ”
The Bhikshu said, “ I repeat my prayers to defend my-
self, and not to hurt any living thing. In former days,
158 RECORDS OF WESTERN COUNTRIES, [book ix.
a religious person (a disciple) occupied this place and
practised Samddhi with a view to obtain the holy fruit
and to help the miserable ; 54 then with unearthly sights
he was frightened to death and gave up his life. This
was your doing. What have you to say ? ”
She replied, “ Oppresed with a weight of guilt, my wis-
dom is small indeed ; but from this time forth I will bal-
my house and keep the partition ( between it and this
chamber). Do you, venerable one, on your part, I pray,
repeat no more spiritual formulae.”
On this the Bhikshu prepared himself in Samddhi , and
from that time rested in quiet, none hurting him.
On the top of Mount Yipula (Pi-pu-lo) is a stUpa, This
is where in old times Tathagata repeated the law. At the
present time naked heretics (Nirgrantlms) frequent this
place in great numbers; they practise penance night and
day without intermission, and from morn till night walk
round {the stdpa) and contemplate it with respect.
To the left of the northern gate of the mountain
city (Girivjaja, Shan-shing ), going east, on the north
side of the southern crag {precipice or cliff), going 2 or
3 li, we come to a great stone house in which Devadatta
formerly entered Samddhi .
Not far to the east of this stone house, on the top of a
flat stone, there are coloured spots like blood. By the
side of this rock a stdpa has been built. This is the place
where a Bhikshu practising Samddhi wounded himself
and obtained the fruit of holiness.
There was formerly a Bhikshu who diligently exerted
himself in mind and body, and secluded himself in the
practice of Samddhi, Years and months elapsed, and he
had not obtained the holy fruit. Retiring from the spot,
he upbraided himself, and then he added with a sigh, “ I
despair of obtaining the fruit of Arhatsliip {freedom from
learning). What use to keep this body, the source of im-
84 /.(?., to succour the people in the dark ways of birth, ie., demons
and pretas and “the lost.”
book ix.] THE KAR 4 NDA VENUVANA. 1 59
pediment from its very character.” Having spoken thus,
he mounted on this stone and gashed his throat. Forth-
with he reached the fruit of an Arhat, and ascended into
the air and exhibited spiritual changes ; finally, his body
was consumed by fire, and he reached Nirvdna , 65 Be-
cause of his noble resolution they have built (this stdpa )
as a memorial. To the east of this place, above a rocky
crag, there is a stone stdpa. This is the place where a
Bhikshu practising Samddhi threw himself down and
obtained the fruit. Formerly, when Buddha was alive,
there was a Bhikshu who sat quietly in a mountain wild,
practising the mode of Samddhi leading to Arhatship.
For a long time he had exercised the utmost zeal without
result. Night and day he restrained his thought*, nor
ever gave up his quiet composure. Tatliagata, knowing
that his senses were fit for the acquirement (of emancipa-
tion), went to the place for the purpose of converting him
(perfecting him). In a moment 66 he transported himself
from the garden of bamboos (V6nuvana) to this mountain-
side, and there calling him, 67 stood standing awaiting
him.
At this time the Bhikshu, seeing from a distance the
holy congregation, his heart and body ravished with joy,
he cast himself down from the mountain. But by his
purity of heart and respectful faith for Buddha's teaching
before he reached the ground he gained the fruit of Arhat-
ship. The Lord of the World then spoke and said, “You
ought to know the opportunity.” Immediately he ascended
into the air and exhibited spiritual transformation. To
show his pure faith they have raised this memorial.
Going about one li from the north gate of the mountain
city we come to the Karandav^nuvana (Kia-lan-t’o-
chuh-yuen). 68 where now the stone foundation and the
65 This incident is also related by or “ calling an assembly.”
Fa-hian, cap. xxx. 88 The bamboo garden of Karan da,
66 So I understand tan c'hi , “ in or Kalanda. For an account of this
the snapping of a finger.” Julien garden see Fa- hian, (Beal’s edit., p.
translates it as though Buddha called 117, n. 2), and also Julien in loco,
the Bhikshu by cracking his fingers, n. 1; see also Burnouf, Introd., isted.
67 It may be either calling him” p. 456 ; Lolita Vistara, p. 415.
160 RECORDS OF WESTERN COUNTRIES, [book ix.
brick walls of a mhdra exist. The door faces the east.
Tath&gata, when in the world, frequently dwelt here, and
preached the law for the guidance and conversion of men
and to rescue the people. They have now made a figure
of Tath&gata the size of life. In early days there was in
this town a great householder (grKhapati) called Karanda;
at this time he had gained much renown by giving to the
heretics a large bamboo garden. Then coming to see
Tathagata and hearing his law, he was animated by a true
faith. He then regretted that the multitude of unbelievers
should dwell in that place. “And now,” he said, “the
leader of gods and men has no place in which to lodge.”
Then the spirits and demons, affected by his faithfulness,
drove away the heretics, and addressing them said, “Kar-
anda, the householder, is going to erect a vilidra here for
the Buddha ; you must get away quickly, lest calamity
befall you ! ”
The heretics, with hatred in their heart and mortified
in spirit, went away; thereupon the householder built this
vihdra . When it was finished he went himself to invite
Buddha. Thereon Tathagata received the gift.
To the east of the Karandavenuvana is a stdpa which was
built by Ajatagatru-raja. After the Nirvdna of TatMgata
the kings divided the relics (she-li) ; the king Ajatasatru
returned then with his share, and from a feeling of extreme
reverence built (a stdpa) and offered his religious offerings
to it. When A^dka-raja (Wu-yau) became a believer, he
opened it and took the relics, and in his turn built another
stupa. This building constantly emits miraculous light.
By the side of the stdpa of Aj a t a £ atr u - raj a is another
stdpa which encloses the relics of half of the body of
Ananda. Formerly, when the saint was about to reach
Ni rv&na y he left the country of Magadha and proceeded to
the town of Vaig&li (Fei-she-li). As these two countries
disputed ( about him) and began to raise troops, the vener-
able one, from pity, divided his body into two parts. The
king of Magadha, receiving his share, returned and offered
THE SATTAPANNI HALL .
BOOK IX . j
161
to it his religious homage, and immediately prepared in
this renowned land, with great honour, to raise a stdpa.
By the side of this building is a place where Buddha
walked up and down.
Not far from this is a stdpa. This is the place where
S&riputra and Mudgalaputra dwelt during the rainy
season.
To the south-west of the bamboo garden (V^nuvana)
about 5 or 6 li, on the north side of the southern
mountain, is a great bamboo forest. In the middle of it
is a large stone house. Here the venerable K£L6yapa with
999 great Arhats, after Tathagata’s Nirvdna , called a con-
vocation ( for the 'purpose, of settling) the three Pi(akas. 6S
Before it is the old foundation-wall. King Aj&taSatru
made this hall 60 for the sake of accommodating the great
Arhats who assembled to settle the Dharma-pifaka.
At first, when Mah& Ka£yapa was seated in silent
{study) in the desert {mountain forests), suddenly a bright
light burst forth, and lie perceived the earth shaking. Then
he said, “ What fortunate change of events is there, that
this miracle should occur ?” Then exerting his divine
sight, he saw the Lord Buddha between the two trees
entering Nirvdrta. Forthwith he ordered his followers to
accompany him to the city of Ku^inagara (Ku-shi).
On the way they met a Brahman holding in his hands a
divine flower. Kaiyapa, addressing him, said, " Whence
come you? Know you where our great teacher is at
present ? ” The Brahman replied and said, “ I have but
just come from yonder city of Ku&nagara, where I saw
your great master just entered into Nirvdna . A vast
69 This is the famous, Sattapanni (4), where we have named “ the
cave, in which the “ first Buddhist second beginning of the Vassa sea-
council” was held “At the en- son.” This seems to explain the
trance of the Sattapanna cave in the constant use of the expression,, the
Magadha town (compare ante , n. “ double resting season,” by Hiuen
45) Giribbaja ( ie ., Girivraja or Tsiang. See below, n. 61.
RAJ agriha) the first council was 60 The hall appears to have been
finished after seven months ” (Dtpa- structural; the cave at the back was
va'/fusa (Olden berg) v. 5). In con- natural. See Fergusson, Cave Tenir
nection with this extract I would ple$ of India, p. 49.
refer to the sentence preceding it
VOL. II.
1 62 RECORDS OF WESTERN COUNTRIES, [book ix.
multitude of heavenly beings were around bim offering
their gifts in worship, and this flower, which I hold, I
brought thence.”
KA^yapa having heard these words said to his followers,
“ The sun of wisdom has quenched his rays. The world
is now in darkness. The illustrious guide has left us and
gone, and all flesh must fall into calamity.”
Then the careless Bhikshus said one to another with
satisfaction, “ Tathagata has gone to rest. This is good
for us, for now, if we transgress, who is there to reprove
or restrain ns ? ”
Then Kdiyapa, having heard this, was deeply moved
and afflicted, and he resolved to assemble {collect) the
treasure of the law {Dharma-pitaka) and bring to punish-
ment the transgressors. Accordingly he proceeded to the
two trees, and regarding Buddha, he offered worship.
And now the King of the Law having gone from the
world, both men and Levas were left without a guide, and
the great Arhats, moreover, were cleaving to {the idea of
their) Nirvana . Then the great Ku^yapa reflected thus :
“ To secure obedience to the teaching of Buddha, we ought
to collect the Dharma-pi taka. ” On this he ascended Mount
Sumeru and sounded the great gong ( ghan\d ), and spake
thus: “Now then, in the town of ltajagrlha there is going
to be a religious assembly . 61 Let all those who have
obtained the fruit {of arhatship) hasten to the spot.”
In connection with the sounding of the gong the direc-
tion of Kaiyapa spread far and wide through the great
chiliocosm, and all those possessed of spiritual capa-
bilities, hearing the instructions, assembled in convocation.
At this time KSiyapa addressed the assembly and said,
“ Tathagata having died {attained to extinction or Nirvana ),
the world is empty. We ought to collect the Dharma-
pitaka, in token of our gratitude to Buddha. Now then,
being about to accomplish this, there should be profound
composure {quiet). How can this be done in the midst of
w A business relating to religion ; a religious proceeding.
THE FIRST COUNCIL.
1&3
BOOK IX.]
such a vast multitude? Those who have acquired the
three species of knowledge ( [trividya ), who have obtained
the six supernatural faculties ( shadabhijnds ), who have
kept the law without failure, whose powers of discrimina-
tion ( dialectic ) are clear, such superior persons as these
may stop and form the assembly. Those who are learners
with only limited fruit, let such depart to their homes. ,,
On this 999 men were left ; but he excluded An and a,
as being yet a learner. Then the great Kaiyapa, calling
him, addressed him thus: “You are not yet free from
defects; you must leave the holy assembly.” He replied,
“During many years I have followed Tath&gata as his
attendant ; every assembly that has been held for consider-
ing the law, I have joined ; but now, as you are going to
hold an assembly after liis death (wai), I find myself
excluded ; the King of the Law having died, I have lost
my dependence and helper.”
KaSyapa said, “ Do not cherish your sorrow ! You were
a personal attendant on Buddha indeed, and you therefore
heard much, and so you loved (i much ), and therefore you
are not free from all the ties that bind (the soul or affec-
tions)”
Ananda, with words of submission, retired and came
to a desert place, desiring to reach a condition “ beyond
learning;” he strove for this without intermission, but
with no result. At length, wearied out, he desired one
day to lie down. Scarcely had his head reached the pillow 62
when lo ! he obtained he condition of an Arhat.
He then went to the assembly, and knocking at the
door, announced his arrival. KSiyapa then asked him,
saying, “ Have you got rid of all ties ? In that case exer-
cise your spiritual power and enter without the door being
opened ! ” Ananda, in compliance with the order, entered
through the keyhole, 63 and having paid reverence to the
priesthood, retired and sat down.
62 For a similar account of An- the whole account,
anda’s illumination, see Abstract of 63 In other accounts it is stated
Four Lecture^ p. 72, and compare he entered through the wall.
1 64 RECORDS OF WESTERN COUNTRIES, [book ix.
At this time fifteen days of the summer rest ( Varslidva-
sdna) had elapsed. On this Kfi^yapa rising, said, “ Con-
sider well and listen! Let Ananda, who ever heard the
words of Tathfigata, collect by singing through 64 the
Sdtra-pitaka. Let Upfili (Yeu-po-li), who clearly under-
stands the rules of discipline ( Vinaya ), and is well known
to all who know, collect the Vinaya-pitaka ; and I, K fig-
yap a, will collect the Abhidharma-pilctka” The three
months of rain 65 being past, the collection of the Tripi\aka
was finished. As the great Kfigvapa was the president
( Sthavira ) among the priests, it is called the Sthavira
( Chang- tso-pu) convocation . 66
North-west of the place where the great Kaiyapa held
the convocation is a stHpa. This is v here Ananda, being
forbidden by the priests to take part in the assembly,
came and sat down in silence and reached the fruit {posi-
tion) of an Arliat. After this he joined the assembly.
Going west from this point 20 li or so, is a stUpa built
by Agoka-i fija. This is the spot where the “great assembly ”
(Mah&sangha) formed their collection of books (or, held
their assembly). Those who had not been permitted to
join Kaiyapa’s assembly, whether learners or those above
learning ( Arliats ), to the number of 100,000 men, came
together to this spot and said, “Whilst Tathfigata was
alive we all had a common master, but now the King of
the Law is dead it is different. We too wish to show our
gratitude to Buddha, and we also will hold an assembly
for collecting the scriptures.” On this the common folk
with the holy disciples came to the assembly ( all assembled ),
the foolish and wise alike flocked together and collected
the S 4 tra-pitaka , the Vinaya-pitaka, the Abhidharma-
pifaka , the miscellaneous Pitaka (. Khuddakanikdya ), 67 and
64 Chanting or rehearsing, sangitL C0 This is contrary to the usual
68 Or, the second “three months.” explanation, which makes the Stha-
It is to be noted that the season of vira school date from the second
IVass was twofold, either the first convocation at Vai6&li.
“three months,” or, the second 67 Or perhaps the Sannipdta*
“ three months.” mlcdya.
NEW RAJ AGRIHA.
BOOK IX.]
I65
the l)lidrani-pitaka. Thus they distinguished five Pitakas .
And because in this assembly both common folk and holy
personages were mixed together, it was called “the assembly
of the great congregation ” (. Mahdsangha ). 68
To the north of the Venuvana Vihara about 200 paces
we come to the Karanda lake (Karandahrada). When
Tatbdgata was in the world he preached often here. The
water was pure and clear, and possessed of the eight
qualities. 69 After the Nirvdna of Buddha it dried up and
disappeared
To the north-west of the Karandahrada, at a distance
of 2 or 3 li, is a stdpa which was built by A6oka-raja
It is about 60 feet high ; by the side of it is a stone pillar
on which is a record engraved relating to the founda-
tion of the stdpa. It is about 50 feet high, and on the
top has the figure of an elephant.
To the north-east of the stone pillar, not far, we come
to the town of It fij a grill a 70 (Ho-lo-shi-ki-li-hi). The
outer walls of this city have been destroyed, and there
are no remnants of them left; the inner city (walls)? 1
although in a ruined state, still have some elevation from
the ground, and are about 20 li in circuit. In the
first case, Bimbisara-raja established his residence in
Kusagara; in this place the houses of the people, being
close together, were frequently burned with fire and
destroyed. When one house was in flames, it was im-
possible to prevent the whole neighbourhood sharing in
the calamity, and consequently the whole was burned
up. Then the people made loud complaints, and were
unable to rest quietly in their dwellings. The king
said, “By my demerit the lower people are afflicted;
68 This account, too, differs from
the common tradition, which makes
this school of the great assembly
date from the schism at Yaisdli.
The statement, however, of Hiuen
Tsiang, that the additional pifakas
were collated at this assembly is a
useful and suggestive one.
68 For the eight qualities of water
see J. Jt. A. S. 9 vol. ii. pp. 1, 141.
70 “The royal abode ’ ’ {Wang she).
This is what Fa-hian calls “ the
new city. ” It was to the north of
the mountains.
71 That is, the walls of the royal,
precincts or the citadel.
1 66 RECORDS OF WESTERN COUNTRIES . [book ix.
what deed of goodness ( ’meritorious virtue) can I do in
order to be exempt from such calamities ? ” His minis-
ters said, “ Maharaja, your virtuous government spreads
peace and harmony, your righteous rule causes light and
progress. It is by want of due attention on the part of
the people that these calamities of fire occur. It is
necessary to make a severe law to prevent such occur-
rences hereafter. If a lire breaks out, the origin must be
diligently sought for, and to punish the principal guilty
person, let him be driven into the cold forest. Now this
cold forest (Htavana) is the place of corpses abandoned
(cast out) there. Every one esteems it an unlucky place,
and the people of the land avoid going there and passing
through it. Let him be banished there as a cast-out
corpse. From dread of this fate, the people will become
careful and guard {against the outbreak of fire)” The king
said, “It is well; let this announcement be made, and let
the people attend to it.”
And now it happened that the king’s palace was the
first to be burned with fire. Then he said to his minis-
ters, “ I myself must be banished ; ” and he gave up the
government to his eldest son in his own place. “I wish
to maintain the laws of the country {he said) ; I therefore
myself am going into exile.”
At this time the king of Vai^&li hearing that Bim-
bis&ra-r&ja was dwelling alone in the “ cold forest,” raised
an army and put it in movement to invade {make a
foray) when nothing was ready (to resist him). The
lords of the marches (frontiers), hearing of it, built a
town,* 2 and as the king was the first to inhabit it, it
was called “ the royal city ” (PAjagrlha). Then the
ministers and the people all flocked there with their
families.
It is also said that Aj&tagatru-r&ja first founded this
n That is. as it seems, in the had been before used as a burial-
place where the king was living, place for the people of the ‘‘old
From this it would appear that the town.”
site of the new town of Rajagrlha,
HA LAND A.
167
BOOK IX.]
city, and the heir-apparent of Aj&ta6atru having come to
the throne, he also appointed it to be the capital, and
so it continued till the time of A£oka-r&ja, who changed
the capital to P&taliputra, and gave the city of Estja-
grlha to the Brahmans, so that now in the city there are
no common folk to be seen, but only Br&hmans to the
number of a thousand families.
At the south-west angle of the royal precincts 78 are
two small sanghdrdmas ; the priests who come and go,
and are strangers in the place, lodge here. Here also
Buddha, when alive, delivered the law (j preached ). North-
west from this is a stUpa ; this is the site of an old vil-
lage where the householder Jyotishka 74 (Ch’u-ti-se-kia)
was born.
Outside the south gate of the city, on the left of the
road, is a stupa. Here Tathagata preached and converted
It fi hula (Lo-hu-lo). 75
Going north from this 30 li or so, we come to Nalanda
sangliarama , 76 The old accounts of the country say that
to the south of this sanghdrdma, in the middle of an
Amra (’An-mo-lo) grove, there is a tank. The Nag a of this
tank is called Nalanda. 77 By the side of it is built the
sanghdrdma, which therefore takes the name (of the Ndga).
But the truth is that Tath&gata in old days practised the
life of a Bodhisattva here, and became the king of a great
country, and established his capital in this land. Moved
by pity for living things, he delighted in continually
relieving them. In remembrance of this virtue he was
called 78 “ charity without intermission ; ” and the sang-
78 /.c., of the inner city of R&ja- (Cunningham, Anc. Geoy., p. 468).
gplha. 77 According to I-tsing the name
74 In Chinese Sing lih, “ constel- Nalanda is derived from N&ga Nan-
lation ” or “ star collection.” da (see J. Ji. A. S. t N.S., vol. xiii. p.
75 If this Lo-hu-lo be the son of 571). For a description of this
Buddha, his conversion is generally temple of N&landa see “Two Chin-
stated to have occurred at Kapila- ese Buddhist Inscriptions found at
vastu {Manual of Budhism, p. 206). Buddha Gay a,” J. II. A. S., N.S.,
76 N&landa has been identified vol. xiii. 1 . e. See also Abstract of
with the village of Baragaon, which Four Lectures , p. 140.
lies seven miles north of R&jglr 78 So I understand the passage.
168 RECORDS OF WESTERN COUNTRIES, [book ik.
hdrdma was called in perpetuation of this name. The
site was originally an Amra garden. Five hundred
merchants bought it for ten hdtis of gold pieces and gave
it to Buddha. Buddha preached the law here during
three months, and the merchants and others obtained the
fruit of holiness. Not long after the Nirvana of Buddha,
a former king of this country named J§akr&ditya (Shi-
kia-lo-'o-t’ie-to) respected and esteemed the ( system of the)
one Vehicle / 9 and honoured very highly the three
treasures . 80 Having selected by augury a lucky spot, he
built this saiighdrama . When he began the work he
wounded, in digging, the body of the N&ga. At this time
there was a distinguished soothsayer belonging to the
heretical sect of the Nirgranthas. He having seen the
occurrence, left this record : “ This is a very superior site.
If you build here a sanghdrama , it must of necessity
become highly renowned. Throughout the five Indies it
will be a model. For a period of a thousand years it will
flourish still. Students of all degrees will here easily
accomplish their studies. But many will spit blood
because of this wound given to the Naga.”
His son, Buddhagupta-raja (Fo-t'o-kio-to), who
succeeded him, continued to labour at the excellent under-
taking of his father. To the south of this lie built another
sang hdrdma.
Tathagatagupta-r&ja (Ta-th a-kie- to-ki o-lo) vigor-
ously practised the former rules (of his ancestors ), and he
built east from this another sanghdrdma.
Bal&ditya-r&ja (P’o-lo-'o-tie-lo) succeeded to the
empire. On the north-east side he built a sanghdrama.
It has no reference to the Nfiga. The car formed of seven precious sub-
word NSlanda would thus appear to stances, and drawn by a white ox.”
be derived from na + alam ±da y “not But the expression, “one Vehicle,** is
giving enough,” or “not having a common one in later Buddhist
enough to give.” books to denote the nature of
n The “ one Vehicle,” accoi ding Buddha, to which we all belong,
to the authority quoted by Julien and to which we all shall return.
(n. 2 in loco) is ‘‘the vehicle of w Triratndni ---Buddha, dharma,
Buddha, which is compared to a s&ngha.
169
book ix.] tje BALAf SARAJA .
The work being done, h^alled together an assembly for
congratulation. He respected equally the obscure and
the renowned, arid invited common folk and men of
religion {holiness) without distinction. The priests of all
India came together for the distance of iopoo li. After
all were seated and at rest, two priests arrived. They led
them up the three-storeyed pavilion. Then they asked
them, saying, “ The king, when about to call the assembly,
first asked men of all degrees ( common and holy). From
what quarter do your reverences come so late ? ” They
said, “ We are from the country of China. Our teacher 81
was sick. Having nourished him, we set out to accept the
king’s far-off invitation . 82 This is the reason why we
have arrived so late.”
The assembly hearing this, were filled with astonish-
ment, and proceeded at once to inform the king. The
king knowing that they were holy persons, went himself
to interrogate them. He mounted the pavilion, but he
knew not where they had gone . 83 The king then was
affected by a profound faith ; he gave up his country and
became a recluse. Having done so, he placed himself as
the lowest of the priests, but his heart was always uneasy
and ill at rest. “ Formerly (he said) I was a king, and the
highest among the honourable ; but now I have become a
recluse, I am degraded to the bottom of the priesthood.”
Forthwith he went to the priests, and said words to the
above effect. On this the sahgha resolved that they who
had not received the full orders should be classed accord-
ing to their natural years of life . 84 This saiigh&r&ma is
the only one in which this law exists.
81 It is true the symbol shang vilion with three stages where the
in this phrase is not the same as strangers from China had been re-
that forming the second member of ceived ; but when he arrived he
the word hoshang (up&dhyaya), but found they had departed.
they are the same in sound, and 84 The usual order was that they
therefore I think hoshang in the should be classed according to the
text should be translated “teacher.” number of years they bad been
82 That is, the invitation coming “ professed disciples;” but in the
from a long distance. convent of Bal&ditya the order was
88 That is, he ascended the pa- that they should be classed accord-
170 RECORDS OF WESTERN COUNTRIES, [book tx.
This king's son, called V a j rat(Fa-she-lo), came to the
throne in succession, and was possessed of a heart firm in
the faith. He again built on the west side of the convent
a sahghdrdma.
After this a king of Central India built to the north of
this a great sanghdrdma. Moreover, he built round these
edifices a high wall with one gate . 86 A long succession of
kings continued the work of building, using all the skill
of the sculptor, till the whole is truly marvellous to be-
hold. The king 86 said, “ In the hall of the monarch who
first began the sanghdrdma I will place a figure of Bud-
dha, and I will feed forty priests of the congregation every
day to show my gratitude to the founder.”
The priests, to the number of several thousands, are
men of the highest ability and talent. Their distinction
is very great at the present time, and there are many
hundreds whose fame has rapidly spread through dis-
tant regions. Their conduct is pure and unblamable.
They follow in sincerity the precepts of the moral law.
The rules of this convent are severe, and all the priests
are bound to observe them. The countries of India re-
spect them and follow them. The day is not sufficient
for asking and answering profound questions. From
morning till night they engage in discussion ; the old and
the young mutually help one another. Those who cannot
discuss questions out of the Tripitaka are little esteemed,
and are obliged to hide themselves for shame. Learned
men from different cities, on this account, who desire to
acquire quickly a renown in discussion, come here in
multitudes to settle their doubts, and then the streams (of
their wisdom) spread far and wide. For this reason some
persons usurp the name (of Ndlanda students) , and in
going to and fro receive honour in consequence. If men
ing to their natural age, up to the 88 But it is not said what king,
time of their full ordination. The The symbol, too, is ti , not wang .
king, although he had become a Is !s>ll&ditya referred to? He was
disciple, was not fully ordained. not to take the name of wang or
86 That is, to enter the whole ta wang (see vol. i. p. 213 n.
area. 21}.
I7i
600 KIX.] he BALA P A SAGES .
of other quarters desire^ enter and take part in the
discussions, the keeper o l the gate proposes some hard
questions ; many are unable to answer, and retire. One
must have studied deeply both old and new (books) before
getting admission. Those students, therefore, who come
here as strangers, have to show their ability by hard dis-
cussion ; those who fail compared with those who succeed
are as seven or eight to ten. The other two or three of
moderate talent, when they come to discuss in turn in the
assembly, are sure to be humbled, and to forfeit their
renown. But with respect to those of conspicuous talent
of solid learning, great ability, illustrious virtue, distin-
guished men, these connect (their high names ) w’ith the
succession (of celebrities belonging to the college ), such as
Dharmapala (Hu-fa) 87 and Chandrapala (Hu-yueh), 88 who
excited by their bequeathed teaching the thoughtless and
worldly; Gunamati (Tih-hwui) 89 and Sthiramati (Kin-
liwui) 90 the streams of whose superior teaching spread
abroad even now; Prabhamitra (Kwang-yeu), 91 with his
clear discourses; Jinamitra (Shing-yeu), 92 with his ex-
alted eloquence ; the pattern and fame (sayings and doings )
of Jnanachandra (Chi-yueh) 98 reflect his brilliant activity ;
fSigrabuddha (?) (Ming-min), and Silabhadra (Kiai-hien) 94
and other eminent men whose names are lost. These illus-
trious personages, known to all, excelled in their attain-
ments (virtue) all their distinguished predecessors, and
passed the bounds of the ancients in their learning. Each
of these composed some tens of treatises and commentaries
87 A native of K&fichipura, author India, by caste a Kshattriya. He
of the S'abdavidya-samyukta S'd&tra reached China in a.d. 627, and died
(Max Muller, pp. 308 n., 309-310 in 633 at the age of sixty-nine(Beal,
and n., 346, 348-349, 361). Abs. Four. Lect., p. 28; Max Muller,
88 See Vaesilief ; Max Muller, Ind„ p. 312).
India, p. 31 1. 92 Eitel, p. 37.
89 Max Muller, India , p. 305 and 98 Max Muller, Ind., pp. 312-361 ;
n., pp. 309-3 1 o n., p. 362. Eitel, Djndnatchandra.
90 Pupil of Arya Asanga (Max 94 The favourite teacher of Hiuen
Miiller, pp. 305, 3ion.,3i8n. ; Vassi- Tsiang. Vie, pp. 144, 212, 215, 225;
lief, pp. 59 78, 226-227, 305). Max Muller, India, pp. 310, 343 ;
91 Po-lo-pho-mi-to-lo of Central Eitel, t. v.
172 RECORDS OF WESTERN COUNTRIES, {book ix .
which were widely diffused, anmtfrhich for their perspicuity
are passed down to the presen* jime.
The sacred relics on the four sides of the convent are
hundreds in number. For brevity’s sake we will recount
two or three. On the western side of the panghdrdma ,
at no great distance, is a vihdra. Here Tath&gata in old
days stopped for three months and largely expounded the
excellent law for the good of the D6vas.
To the south ioo paces or so is a small stdpa . This is the
place where a Bhikshu from a distant region saw Buddha.
Formerly there was a Bhikshu who came from a distant
region. Arriving at this spot, he met the multitude of
disciples accompanying Buddha, and was affected inwardly
with a feeling of reverence, and so prostrated himself on
the ground, at the same time uttering a strong desire that
he might obtain the position of a Chakravartti monarch.
Tathagata having seen him, spoke to his followers thus :
“That Bhikshu ought much to be pitied. The power
( character ) of his religious merit is deep and distant; 95
his faith is strong. If lie were to seek the fruit of Buddha,
not long hence lie would obtain it ; but now that he has
earnestly prayed to become a Chakravartti king, he will in
future ages receive this reward : as many grains of dust
as there are from the spot where he has thrown himself
on the earth down to the very middle of the gold wheel, 96
so many Chakravartti kings will there be for reward ; 97
but having fixed his mind on earthly joys, the fruit of
holiness is far off. 98
On this southern side is a standing figure of Kwan-
tsz’-tsai (Avalokit^vara) Bddhisattva. Sometimes he is
seen holding a vessel of perfume going to the vihdra of
Buddha and turning round to the right.
98 This is the literal meaning of 96 /.c., to the middle of the earth
the symbols. J ulien translates, “ he where the gold wheel is.
has a profound virtue.” It may 07 I.e ., so many times will he be
mean that his religious merit, though a Chakravartti king,
deep, will have but a distant re- 98 This seems to explain the words
ward. ‘‘deep and distant.” See above n. 95.
book ix.] THE BALADITYA VIHARA. 173
To the south of this statue is a sMpa, in which are
remains of Buddha’s hair and nails cut during three
months. Those persons afflicted with children’s com-
plaints, 09 coming here and turning round religiously, are
mostly healed.
To the west of this, outside the wall, and by the side of
a tank, is a stdpa. This is where a heretic, holding a
sparrow in his hand, asked Buddha questions relating to
death and birth.
To the south-east about 50 paces, within the walls, is
an extraordinary tree, about eight or nine feet in height,
of which the trunk is twofold. When Tathagata of old
time was in the world, he flung his tooth-cleaner ( danta -
kdsJi(ha) on the ground here, where it took root. Although
many months and years have elapsed since then, the tree
neither decreases nor increases. 100
Next to the east there is a great vihdra about 200 feet
in height. Here Tathagata, residing for four months,
explained various excellent laws.
After this, to the north 100 paces or so, is a vihdra in
which is a figure of Kwan-tsz’-tsai Bodliisattva. The dis-
ciples of pure faith, who offer their religious gifts, do not
all see the place he occupies alike; it is not fixed. 101
Sometimes he ( i.e ., the figure) seems to be standing by the
side of the door; sometimes he goes out in front of the
eaves. Eeligious people, both clerics and laics, from all
parts come together in numbers to offer their gifts.
To the north of this vihdra is a great vihdra, in height
about 300 feet, which was built by Bal&dity a-raja (Po-
lo-’o-tie-to-wang). With respect to its magnificence,
99 Or it may be translated, “ those
afflicted with complicated diseases. ’
The symbol yiny means either “a
babe ” or “to add or increase.”
in After having used the danfca-
k&shtha for cleaning the teeth, it was
usuai to divide it into two parts,
hence the double trunk of the tree
^compare Julien in loc ., n. i). The
dantalcdshfha in the original is
“ chewing- willow-twig.” The wood
used in India is the Acacia catechu;
see ante , voL i. p> 68 n. ; and Ju-
lien’s note, tome I., p. 55.
101 Or, “ do not all see what they
see alike. The place he occupies is
not fixed.”
174 RECORDS OF WESTERN COUNTRIES, [book jx.
its dimensions, and the statue of Buddha placed in it, it
resembles (is the same as) the great vihdra built under
the Bddhi tree. 102
To the north-east of this is a stiXpa. Here TatMgata in
days gone by explained the excellent law for seven days.
To the north-west is a place where the four past Bud-
dhas sat down.
To the south of this is a vihdra of biass 102 built by
$il&ditya-r&ja. Although it is not yet finished, yet its in-
tended measurement, when finished (to plan), will be ioo
feet. 104
Next to the eastward 200 paces or so, outside the
walls, is a figure of Buddha standing upright and made of
copper. Its height is about 80 feet. A pavilion of six
stages is required to cover it. It was formerly made by
Pfirnavarma-r&ja (Mwan-cheu).
To the north of this statue 2 or 3 li, in a vihdra
constructed of brick, is a figure of T&ra BSdhisattva (To-
lo-p’u-sa). This figure is of great height, and its spiritual
appearance very striking. Every fast-day of the year
large offerings are made to it. The kings and ministers
and great people of the neighbouring countries offer ex-
quisite perfumes and flowers, holding gem-covered flags
102 This is the great vihdra sup- although Julien renders it theou chi)
posed to have been built by Amara- is explained by Medhurst (sub voc.
deva. With respect to this and the t>7uh) to be “calamine stone, used in
whole subject, the controversies and the formation of brass.” The cala-
theories respecting its date, see Dr. mine stone is the cadmia of Pliny —
Rajendral&l Mitra’s work on the “ lit et e lap’ do mroso, quem vocant
stdpa at Buddha Gay&. cadmiam ” (vol. ii. cap. xxxiv. § 2 ).
103 Yu-shih, “ calamine stone, used Cadmus is fabled to have discovered
in the formation of brass ” (Med- its use in the composition of brass,
hurst). There is much confusion in and hence the name. It may be
the use of the symbols ieou, shi and called calamine from its place of
yu shi . The foimer is explained by exportation, Calamina, at the mouth
Medhurst (sub voc. t'how) “as a kind of the Indus ; hence the Chinese
of stone resembling metal, which the say it comes from Po-sse. Brass
Chinese call the finest kind of na- being capable of being rolled intc
tive copper. It is found in the Po- thin sheets ( latten or Dutch metal),
see country and resembles gold. On might easily Vie used in covering the
the application of fire it assumes a walls of a building. It was so used
red colour, and does not turn black.” probably by &ldditya in the case
But yu shi (which seems to be in- under notice.
tended in the passage in the text, 104 Not in height, but in length.
book ix.] SARIPUTRA AND ASVAJITA. 175
and canopies, whilst instruments of metal and stone
resound in turns, mingled with the harmony of flutes and
harps. These religious assemblies last lor seven days.
Within the southern gate of the wall is a large well.
Formerly, when Buddha was alive, a great company of
merchants parched with thirst came here to the spot
where Buddha was. The Lord of the World, pointing to
this place, said, “ You will find water there.” The chief
of the merchants, piercing the earth with the end of the
axle of his cart, immediately water rushed out from the
ground. Having drunk and heard the law, they all ob-
tained the fruit of holiness.
Going south-west 8 or 9 li from the sanghdrdma , we
come to the village of Kulika (Kiu-li-kia). I11 it is a
stupa built by A£oka-raja. This is where the venerable
Mudgalaputr a (Mo-te-kia-lo-tseu) was born. By the side
of the village is a stupa. This is where the Venerable One
reached complete Nirvana , 105 and in it are placed the
remains of his bequeathed body. The venerable (Malia-
mudgalaputra) was of a great Brahman family, and was
an intimate friend of S&riputra when they were young.
This Sariputra was renowned for the clearness of his dia-
lectic skill ; the other for his persevering and deep pene-
tration. Their gifts and wisdom were alike, and moving
or standing they were always together. 106 Their aims and
desires from beginning to end were just the same. They
had together left the world from distaste to its pleasures,
and as hermits had followed Sanjaya (Shen-she-ye) as
their master. 107 Sariputra having met Asvajita (Ma-
shing) the Arhat, hearing the law, understood its holy
(meaning)} 0 * On returning he repeated what he had
105 Literally, Nirvaiw, “ without galan in P&li, — Hardy, Manual of
remains” (anup&dise6a). For the Mudhism , p. 1 81.
meaning of this phrase consult Chil- 107 “ There was at this time in
ders, Pali JJict., sub voc. Nibbd- Rajagaha a famous paribrajika
nariu Julien renders it Parinir- called Sanga. To him they (Seriyut
vdna. and Mugalan) weut, and they re«
ioe j^or an account of these, two mained with him some time.” — Ma •
disciples, see Fo-xko-king , varga 17. nual of Budhum, p. 195.
They are called Seriyut and Mu- 108 Or, understood the holy one,
£«., Asvajita.
176 RECORDS OF WESTERN COUNTRIES, [book IX.
beard for the sake of the venerable (Mudgalaputra). On
this he understood the meaning of the law and reached
the first fruit. 109 Then with 250 followers he went to the
place where Buddha was. The Lord of the World, seeing
him at a distance, pointing him out, said to his disciples,
“ That one coming here will be the first among my fol-
lowers in the exercise of spiritual faculties ( miraculous
powers ).” Having reached the place where Buddha was,
he requested to enter the law (the society ). The Lord
replying, said, “ Welcome, 0 Bhikshu ; carefully practise
a pure life, and you shall escape the limits of sorrow.”
Hearing this his hair fell off, and his common robes were
changed into others. Observing in their purity the sec-
tions of the rules of moral discipline, and being in his
exterior behaviour faultless, after seven days, getting rid
of all the bonds of sin, he reached the condition of an
Arhat and the supernatural powers.
East of the old village of Mudgalaputra, going 3 or 4
li, we come to a stdpa. This is the place where Bimbis&ra-
raja went to have an interview with Buddha. When
Tathagata first obtained the fruit of a Buddha, knowing
that the hearts of the people of the Magadha were waiting
for him athirst, he accepted the invitation of Biinbis&ra-
l&ja, and early in the morning, putting on his robes, he
took his begging-dish, and with a thousand Bhikshus
around him, on the right hand and the left (he advanced).
In front and behind these there were a number of aged
Br&hmans who went with twisted hair (jdlina ), and being
desirous of the law, wore their dyed garments (chivara).
Followed by such a throng, he entered the city of BSja-
grlha.
Then Lord &akra (Ti-shih), king of Dgvas, changing his
appearance into that of a M£nava (Ma-na-p'o) youth, 110
with a crown upon his head and his hair bound up, in
liis left hand holding a golden pitcher and in his right a
precious staff, he walked above the earth four fingers
*» became a ^rotdpanna. 110 That is, a young Br&hman.
BOOK IX J
SARIPUTRA .
» 7 ?
high, leading Buddha along the road in front, in the midst
of the vast assembly. Then the king of the Magadha
country, Bimbisara (Pin-pi-so-lo) by name, accompanied
by all the Brahman householders within the land, and the
merchants ( Icu-sse ), 100,000 myriads in all, going before
and behind, leading and following, proceeded from the
city of Mjagriha to meet and escort the holy congrega-
tion.
South-east from the spot where Bimbas&ra-raja met
Buddha, at a distance of about 20 li, we come to the town
of Kalapinaka ( Kia-lo-pi-na-lcia ). In this town is a
stUpa which was built by Aloka-raja. This is the place
where ^ariputra, the venerable one, was born. The
well 111 of the place still exists. By the side of the place 112
is a st'Ajjpa. This is where the venerable one obtained
Nirvana ; the relics of his body, therefore, are enshrined
therein. He also was of a high Br&hman family. Hi3
father was a man of great learning and erudition ; he
penetrated thoroughly the most intricate questions. There
were no books he had not thoroughly investigated. His
wife had a dream and told it to her husband. “Last
night, said she, “ during my sleep my dreauis were
troubled by a strange man 113 whose body was covered with
armour ; in his hand he held a diamond mace with which
he broke the mountains; departing, he stood at the foot
of one particular mountain.” « This dream,” the husband
said, “ is extremely good. You will bear a son of deep
learning; he will be honoured in the world, and will
attack the treatises of all the masters and break down
their teaching (schools). Being led to consider, he will
become the disciple of one who is more than human.” 1U
111 This may also mean “ the stone
foundation. ”
112 Julien says, “by the side of
the well.” But refer to the account
of Mudgalaputra’s birthplace. The
original is “the well of the village,”
not u of the house. 1 '
118 By intercourse with a strange
man.
\OL. II.
114 This is an obscure sentence,
but it seems to correspond with the
dream of the man standing at the
foot of a mountain. Buddha is con-
stantly spoken of as “a mountain of
gold and the expression puk ju
yih jin , “not as one man,” seems
to allude to the superhuman char-
acter of S&riputra’s future teacher.
M
178 RECORDS OF WESTERN COUNTRIES . [book ix.
And so in due course she conceived a child. All at
once she was greatly enlightened. She discoursed in
high and powerful language, and her words were not to
be overthrown. When the venerable one began to be
eight years old, his reputation was spread in every direc-
tion. His natural disposition was pure and simple, his
heart loving and compassionate. He broke through all
impediments in his way, and perfected his wisdom. He
formed a friendship when young with Mudgalaputra, and
being deeply disgusted with the world, and having no
system to adopt as a refuge, he went with Mudgalaputra
to the heretic Sanjaya’s abode, and practised (his mode of
salvation ). Then they said together, "This is not the
system of final deliverance , 116 nor is it able to rescue us
from the trammels of sorrow. Let us each seek for an
illustrious guide. He who first obtains sweet dew, llQ let
him make the taste common to the other /' 117
At this time the great Arhat Agvajita, holding in his
hand his proper measure bowl ( pdtra ), was entering the
city begging for food
&&riputra seeing his dignified exterior and his quiet and
becoming manner, forthwith asked him, "Who is your
master?” He answered, “ The prince of the S&kya tribe,
disgusted with the world, becoming a hermit, has reached
perfect wisdom. This one is my master.” &&riputra added,
“ And what doctrine does he teach ? May I find a way
to hear it ? ” He said, “ I have but just received instruc-
tion, and have not yet penetrated the deep doctrine.”
S&riputra said, "Pray tell me (repeat) what you have
heard.” Then ASvajita, so far as he could, explained it
and spoke. &&riputra having heard it, immediately
On the other hand, Julien translates 118 “The highest” or “absolute
it, “there will not be a greater truth.”
honour for a man than to become 116 That is, “the water of im-
his disciple;” or, “nothing will be mortality the doctrine of Buddha,
considered so great an honour to a 117 I.e., let him communicate the
man as to become his disciple,” and knowledge of that system of salva-
this perhaps is the meaning of the tion (sweet dew),
passage.
Sook ix.] DEA TH OF SA RIPUTRA . 1 79
reached the first fruit, and went forthwith with 250 of liis
followers, to the place where Buddha was dwelling.
The Lord of the World, seeing him afar off, pointing to
him and addressing liis followers, said, “Yonder comes
one who will be most distinguished for wisdom among my
disciples.” Having reached the place, he bent his head
in worship and asked to be permitted to follow the teach-
ing of Buddha. The Lord said to him, “Welcome, O
Bhiksliu.”
Having heard these words, he was forthwith or-
dained. 118 Half a month after, hearing Buddha preach
the law on account of a Brahman 119 called <€ Long-nails ”
(Dlrghanaklia), together with other discourses, 120 and
understanding them with a lively emotion, he obtained
the fruit of an Arhat. After this, Ananda hearing
Buddha speak about his Nirvdna , it was noised abroad
and talked about ( by the disciples). Each one was affected
with grief. Sariputra was doubly touched with sorrow,
and could not endure the thought of seeing Buddha
die. Accordingly, he asked the Lord that he might die
first. The lord said, “ Take advantage of your oppor-
tunity.”
He then bade adieu to the disciples and came to his
native village. His followers, the Sr&maneras, spread
the news everywhere through the towns and villages.
Ajatalatru-r&ja and his people hastened together as the
wind, and assembled in clouds to the assembly, whilst
Sariputra iepeated at large the teaching of the law.
Having heard it, they went away. In the middle of the
following night, with fixed {correct) thought, and mind
restrained, he entered the Samddhi called “ final ex-
tinction.” After awhile, having risen out of it, he
died.
118 Admitted to undertake the Dtrghanakha parivrdjaka pariprlch-
duties of the moral code of discip- chha (Jul. note in hoc.)
line. 120 Or t the end of the discourse ;
119 This Br&hman or Brahma- but the symbol chu generally mean*
ch&rin (ch’ang-chao-fan-chi) is well “the rest.”
known, as there is a work called
180 RECORDS OF WESTERN COUNTRIES, [book ix .
Four or five li to the south-east of the town Kala-
pinaka 121 is a st'Apa. This is the spot where a disciple
of £&riputra reached NiwAna. It is otherwise said,
“When Ivaiyapa Buddha was in the world, then three
kdtis of great Arhats entered the condition of complete
Nirvana in this place.”
Going 30 li or so to the east of this last-named
stUpa, we come to Indragailaguha mountain (In-t/o-lo-
shi-lo-kia-ho-slian). 122 The precipices and valleys of this
mountain are dark and gloomy. Flowering trees grow
thickly together like forests. The summit has two peaks,
which rise up sharply and by themselves. On the south
side of the western peak 123 between the crags is a great
stone house, 124 wide but not high. Here TatMgata in old
time was stopping when $akra, king of Devas, wrote on
the stone matters relating to forty-two doubts which he
had, and asked Buddha respecting them. 125
Then Buddha explained the matters. The traces of
these figures still exist. Persons now try to imitate by
comparison these ancient holy figures {figure fomis).™
121 For some remarks on K&la- 125 That is, at it seems, he drew
pinaka, see Fa-hian (Beal’s edition), certain figures or letters on the
p. hi, n. 2. stone, and asked Buddha to ex-
u ' 2 “ The-cavern - of - Indra moun- plain some difficulties he had as to
tain.” The “ rocky hill standing by the subject of these figures. These
itself,” named by Fa-hian, chap, forty -two difficulties have no refer-
xxviii., has been identified by ence to the Book of Forty-two Sec-
General Cunningham {Arch. Sur - tiom.
vey y vol. i. p. 18) with the western 1(5 This translation appears to me
peak of this hill. The northern the only justifiable one. Julien
range of hills, that stretch from the has, “ Now there is a statue there
neighbourhood of GayS, to the bank which resembles the ancient image
of the Paftch&na river, a distance of the saint (i.e. y of the Buddha).”
of about thirty-six miles, end ab- But if the symbol U'z (this) be
ruptly in two lofty peaks ; the taken for the adverb “ here,” the
higher of the two on the west is natural translation would be : “ Now
called Giryek. This is the one re- there are here figures in imitation
ferred to by Fa-hian. (See Cun- of these ancient sacred symbols or
ningham, Arch. Survey , vol. i. pp. marks.” The only doubt is whether
16, 17, and vol. iii. p, 150.) U'z dang, “ these marks or fig-
128 julien has omitted the symbol ures,” or “the figures here,” be not
for west. an error for “ Fosiang ,” “the figure
124 Now called Gidha-dwar ; in of Buddha,” which occurs a little
Sanskrit, Gtfdhradw&ra, “ the vul- farther on.
ture’s opening.”
book ix.} THE HANSA STUPA. 181
Those who enter the cave to worship are seized with a
sort of religious trepidation.
On the top of the mountain ridge are traces where
the four former Buddhas sat and walked, still remaining.
On the top of the eastern peak is a sanghdrdma; the
Common account is this: when the priests who dwell
here look across in the middle of the night at the wes-
tern peak, where the stone chamber is, they see before
the image of Buddha lamps and torches constantly
burning.
Before the sanghdrdma on the eastern peak of the
Indragailaguha mountain is a stiXpa which is called
Hahsa (Keng-slia). 127 Formerly the priests of this
sanghdrdma studied the doctrine of the Little Vehicle,
that is, the Little Vehicle of the “ gradual doctrine.” 128
They allowed therefore the use of the three pure articles
of food, and they followed this rule without fail. Now
afterwards, when it was not time to seek for the three
pure articles of food, there was a Bhikshu who was
walking up and down ; suddenly he saw a flock of wild
geese flying over him in the air. Then he said in a
jocose way, “ To-day the congregation of priests has not
food sufficient, Mahasattvas! now is your opportunity.”
No sooner had he finished, than a goose, stopping its
flight, fell down before the priest and died. The
Bhikshu having seen this, told it to the priests, who,
hearing it, were affected with pity, and said one to the
other, “Tath&gata framed his law as a guide and en-
127 Keng-so-kia-lan, in Chinese to the hot springs on the north-east
Keng-sha. The lower peak on the slope of the Baibh&r hill there is
east is crowned with a Bolid tower a massive foundation of a stone
of brickwork, well known as J&ra- house 83 feet square, called Jar&-
sandha-ka-baithak, or “ J&rasandha’s sandha-ka-baithak, or “ Jar&sandha’s
throne.” This tower, the ruins of throne.” This is explained, how-
which still exist, is probably the ever, in Fergusson and Burgess’ Cave
8 tHpa alluded to in the text (comp. TempUs of India, by the statement
Cunningham, Arch. Survey , i. 19). that there are two sites so named.
But I am at a loss how to explain J - 8 The advanced doctrine of the
General Cunningham’s remark Little Vehicle (Hiuay&na) ; compare
(Arch. Survey , iii. 141), that ‘‘dose Julien’s note, tome i. p. 3.
1 82 RECORDS OF WESTERN COUNTRIES, [book ix.
couragement ( suitable to) the powers (swings) of each
person ; 129 now we, following * the gradual doctrine,
are using a foolish guide. The Great Vehicle is the true
doctrine. We ought to change our former practice, and
follow more closely the sacred directions. This goose
falling down is, in truth, a true lesson for us, and we
ought to make known its virtue by handing down the
story to other ages, the most distant.” On this they
built a stUpa to hand down to future ages the action
they had witnessed, and they buried the dead goose
beneath it.
Going 150 or 160 li to the north-east of the Indra-
6ila-guh& mountain, we come to the Kapotika (pigeon)
convent. 180 There are about 200 priests, who study
the principles of the Sarvastavada school of Bud-
dhism.
To the east is a stApa which was built by A£oka-r&ja.
Formerly Buddha residing in this place, declared the
law for one night to the great congregation. At this
time there was a bird-catclier who was laying his snares
for the feathered tribe in this wood. Having caught
nothing for a whole day, he spoke thus, “ My bad luck
to-day is owing to a trick somewhere.” Therefore he
came to the place where Buddha was, and said in a high
voice, “ Your speaking the law to-day, O Tath&gata, has
caused me to catch nothing in all my nets. My wife
and my children at home are hungry; what expedient
shall I try to help them ? ” Then Tath&gata replied,
“ If you will light a fire, I will give you something to
eat.”
Then Tath&gata made to appear a large dove, which
fell in the fire and died. Then the bird-catcher taking
it, carried it to his wife and children, and they ate it
129 /.<?., Buddha’s law was in- ningham with the village of Por-
tended to be adapted to circum- bati, just 10 miles to the north-
ntances. east of Giriyek. This would require
,M0 This KapOtika (pigeon) con- us to change the 150 or 160 li of
vent is identified by General Cun- Hiuen Tsiang into 50 or 60. 1
book ix.] THE SOLITARY HILL. 183
together. Then he went back to the place where Buddha
was, on which, by the use of expedients, he framed his
discourse so as to convert the bird-catcher. Having
heard the discourse, he repented of his fault and was
renewed in heart. Then he left his home, and practising
wisdom, reached the holy fruit, and because of this the
sanghdrdma was called Kap6tika.
To the south of this 2 or 3 li we come to a solitary
hill, 131 which is of great height, and covered with forests
and jungle. Celebrated flowers and pure fountains of
water cover its sides and flow through its hollows. On
this hill are many vihdras and religious shrines, sculptured
with the highest art. In the exact middle of the vihdra
is a figure of Kwan-tsz’-tsai Bodhisattva. Although it is
of small size, yet its spiritual appearance is of an affect-
ing character. In its hand it holds a lotus flower; on its
head is a figure of Buddha.
There are always a number of persons here who abstain
from food desiring to obtain a view of the Bodhisattva. For
seven days, and fourteen days, and even for a whole month
(do (hey fast). Those who are properly affected see this
Kwan-tsz’-tsai Bodhisattva with its beautiful 132 marks,
and thoroughly adorned with all its majesty and glory.
It comes forth from the middle of the statue, and addresses
kind words to these men.
In old days the king of the Sirfihala country, in the
m This solitary hill is supposed to
be “the hill standing by itself,’*
named by Fa-hian (Cunningham,
RepoHs, vol. xv. p. 7). Dr. Fergus-
son, on the other hand, identifies the
hill of Behar with that site (/. R.
A. S. N.S., vol. vi. p. 229), and this
hill with the Shekhpura range (ibid.,
p. 232).
132 One form of the worship of
Kwan-yin will probably be found to
have been derived from the Persian
Anaitis or An&hita ; the descrip-
tions given of each are too similar
to be attributed to accident. Espe-
cially on this point of “beauty ** com-
pare Sacred Boohs of the East, vol. xxiii.
p. 82 ; also Bunyiu Nanjio, Catalogue
of Jap. and Chin. Books lately added
to the Bodleian, col. 7, to show that
Kwan-yin is identified with “pure
water ” Note also Edkin’s Chinese
Buddhism , p. 262, “ Kwan-yin from
beyond the sea.” The description
of An&hita’s dress in the Abdn
Yasht(S. B. E., vol. xxiii. ), §§ 1 26-1 31,
corresponds with the representations
in the Liturgy of Kwan-yin. The
subject is too copious for a note.
184 RECORDS OF WESTERN COUNTRIES . [book ix.
early morning reflecting his face in a mirror, was not able
to see himself, but lie saw in the middle of a T&la wood,
on the top of a little mountain in the Magadha country
of Jambudvlpa, a figure of this Bbdliisattva. The king,
deeply affected at the benevolent appearance of the figure,
diligently searched after it. Having come to this moun-
tain, 133 he found in fact a figure resembling the one he had
seen. On this he built a vihdra and offered to it religious
gifts. After this the king still recollecting the fame of
the circumstance, according to his example, built vihdras
and spiritual .shrines. Flowers and incense with the
sound of music are constantly offered here.
Going south-east from this shrine on the solitary moun-
tain about 40 li, we come to a convent with about fifty
priests, 134 who study the teaching of the Little Vehicle.
Before the sanglidrama is a great stupa , where many
miracles are displayed. Here Buddha in former days
preached for Brahma-diva’s sake and others during seven
days. By .the side of it are traces where the three Buddhas
of the past age sat and walked. To the north-east of the
sanghdrdma about 70 li, 011 the south side of the Ganges
river, we come to a large village, thickly populated. 135
There are many Deva temples here, all of them admirably
adorned.
Not far to the south-east is a great stdpa. Here Bud-
dha for a night preached the law. Going east from this
we enter the desert mountains ; and going 100 li or so, we
come to the convent of the village of Lo-in-ni-lo. 136
Before this is a great stdpa which was built by A£6ka-
133 The worship of Kwan-yin as a would be Aphsar (see Arch. Survey ,
mountain deity has been alluded to vol. xv. p. 10).
in the J. R. A. S., N.S., vol. xv. pp. 185 Both distance and direction
333 f. I would remark here that it point to the vicinity of Shekhpura
eeems the worship of this deity was (op. cit. p. 1 3).
partly connected with Ceylon. The 138 Identified by Cunningham with
argument of the paper in the J. R. Bajjdna. In Gladwin's Ayin-Ak-
A. S. is to the same purport. hari it is found under the form
134 General Cunningham suggests “ Row benny,” which closely re-
the substitution of four li for forty, sembles the Chinese. Julien pro-
In that case the place indicated poses K6hinila doubtfully. See also
Fergusson (op. cU.) t p. 233.
BC >0* r£jT
HIRA NYAPAR V A T A .
185
rSga. Here Buddha formerly preached the law for three
months. To the north of this 2 or 3 li is a large tank
about 30 li round. During the four seasons of the year
a lotus of each of the four colours opens its petals.
Going east we enter a great forest wild, and after 200
li or so we come to the country of I-lan-na-po-f a- to
(Hiranyaparvata).
( ins ;
BOOK X.
Contains an account of seventeen countries , viz., (i) I-lan-na-po-fa-
toy (2) Chen-po ; (3) Kie-chu-hoh-khi-lo ; (4) Pun-na-fa-tan-na;
(5) Kia-mo-lu-po ; (6) San-mo-ta-cha ; (7) Tan-mo-li-ti ; (8)
Kie-lo-na-sufa-la-na ; (9) U-cha; (10) Kong-u-t’o ; (11) Kie-
ling-kia ; (12) Kiao-sa-lo ; (13) 'An-ta-lo ; (14) To-na-lrie-tse-lcia ;
(15) Chu-li-yey (16) Ta-lo-pi-ch'a ; (r 7) Mo-lo-Jciu-cha,
I-LAN-NA-FO-FA-TO (HlRANYA-PARVATA). 1
This country is about 3000 li in circuit. The capital of
the country is 20 li or so round, and is bounded on the
north by the river Ganges. 2 It is regularly cultivated,
and is rich in its produce. Flowers and fruits also are
abundant. The climate is agreeable in its temperature.
The manners of the people are simple and honest. There
are ten sanghdrdmas, with about 4000 priests. Most of
them study the Little Vehicle of the Sammatiya(Ching-
liang-pu) school. There are some twelve Deva temples,
occupied by various sectaries.
1 Hiranya-parvata, or the Golden
Mountain, is identified by General
Cunningham with the hill of Mon-
gir. This hill (and the kingdom to
which it gave its name) was from
early date of considerable import-
ance, as it commanded the land
route between the hills and the
river, as well as the water route by
the Ganges. It is said to have
been originally called Kash^aharana
Parvata, as it overlooked the famous
bathing-place on the Ganges called
Kash^aharana Gh&t, or <( the pain-
expelling bathing-place,” because all
people afflicted with either grief or
bodily pain were at once cured by
bathing there. Cunningham re-
marks that “ this name of Harana
Parvata is clearly the original of
Hwen Thsang’s I-lan-na-Pa-fo-to '*
(see the whole section, Arch. Survey of
India , vol. xv. pp. 16, 17). The hill
was also called Mudgalagiri. This
may have originated the story of
Mudgalaputra and the householder,
S'i'utaviihsatik6ti.
2 There seems to be a confusion
in the text. Literally it is, “The
capital {has) as a northern road or
way the river Ganges.” There is
a note in the original saying that
the order is misprinted.
HIRANYA PARVA TA .
187
BOte X.]
Lately the king of a border, country deposed the ruler
of this country, and holds in his power the capital. He
is benevolent to the priests, and has built in the city two
sangMrdmas, each holding something less than 1000
priests. Both of them are attached to the Sarv&stiv&din
school of the Little Vehicle,
By the side of the capital and bordering on the Ganges
river is the Hiranya (I-lan-na) mountain, from which
is belched forth masses of smoke and vapour which ob-
scure the light of the sun and moon. From old time till
now Rlshis atid saints have come here in succession to
repose their spirits. Now there is a D 6 va temple here, in
which they still follow their rules handed down to them.
In old days Tath&gata also dwelt here, and for the sake of
the D 6 vas preached at large the excellent law.
To the south of the capital is a stiXpa. Here TatMgata
preached for three months. By the side of it are traces
of the three Buddhas of the past age, who sat and walked
here.
To the west of this last-named spot, at no great dis-
tance, is a stripa. This denotes the spot where the Bhik-
sliu Smtavim^atikoti 3 (Shi-lu-to-p’in-she-ti-ku-chi) was
born. Formerly there was in this town a rich house-
holder ( < grlhapati ), honoured and powerful. Late in life he
had an heir born to his estate. Then he gave as a reward
to the person who told him the news 200 lakhs of gold
pieces. Hence the name given to his son was &&travixh-
8 This translated into Chinese is Kutikanna, which Buddhagh6sha
Wen urh pih yih, that is, “hearing- explains by saying that his ear-orna*
two-hundred lakhs.” The note adds ments were worth a k6ti ; but Rhys
that formerly it was translated by Davids thinks this may be explained
yih-urh, that is, laksha-karria. The by his having pointed ears (p. 13, n.
reference in the story is to Soria 3). It seems evident that the old
Kolivisi, who, according to the form in Chinese, viz., yih vrh, i.e.,
Southern account, lived at Champ& lakshdkai*na, refers to this Sona.
(see Sacred Books of the Bast, vol. The symbol yih is frequently used
xvii. p. 1). Re is said to have been for k6ti, in which case the transla-
worth eighty cart-loads of gold, lion would be kt{i karna. Compare
aslti-saku (a-vdhe hirannam [op. cit Cunningham’s remarks about R&ja
p. 13). Butdn the following section Karna {Afch. Surv vol. xv. p. 16).
of the Mahdvaggd {op. cit. 32) there Compare also Julien, tome ii. errata,
is reference to another Sona called p. 5^3, col. 1, line 16.
188 RECORDS OF WESTERN COUNTRIES .
6atikoti (Wen-urh-pih-yih). From the time of his birth
till he grew up his feet never touched the ground.
For this reason there grew on the bottom of his feet hairs
a foot long, shining and soft, and of a yellow gold colour*
He loved this child tenderly, and procured for him ob-
jects of the rarest beauty. From his house to the Snowy
Mountains he had established a succession of rest-houses
from which his servants continually went from one to the
other. Whatever valuable medicines were wanted, they
communicated the same to each other in order, and so pro-
cured them without loss of time, so rich was this family.
The world- honoured one, knowing the root of piety in this
man was about to develop, ordered Mudgalaputra to go
there and to instruct him. Having arrived outside the
gate, he had no way to introduce himself (to pass through ).
Now the householder's family (or simply the householder)
worshipped Sftrya-deva. Every morning when the sun
rose lie turned towards it in adoration. At this time
Mudgalaputra, by his spiritual power, caused himself to
appear in the disc of the sun and to come down thence
and stand in the interior. The householder's son took him
to be Sftrya-deva, and so offered him perfumed food (rice)
and worshipped him. 4 The scent of the rice, so exquisite
was it, reached even to liajagrlha. At this time Bimbi-
s&ra-r&ja, astonished at the wonderful perfume, sent
messengers to ask from door to door whence it came.
At length he found that it came from the Venuvaua-
vih&ra, where Mudgalaputra had just arrived from the
abode of the (rich) householder. The king finding out
that the son of the householder had such miraculous
(food), sent for him to come to court. The householder,
receiving the order, considered with himself what was the
easiest mode of transport; a galley ( boat with banks of
oars) is liable to accidents from wind and waves; a
chariot is liable to accident from the frightened elephants
4 The symbol Icivei, “io return,’* worship.** The translation I have
is probably a mistake for Jewei, “ to given differs from the French.
book x.] HIRA NY A PARVATA . 1 89
running away. On this he constructed from his own
house to Knjagriha a canal basin, and filled it full of
mustard seed. 5 6 Then placing gently on it a lordly boat
furnished with ropes with which to draw it along, he
went thus to R&jagrlha.
First going to pay his respects to the Lord of the World,
he (■ ie Buddha) addressed him and said, “ Bimbas&ra-raja
has sent for you, no doubt desiring to see the hair beneath
your feet. When the king desires to see it, you must sit
cross legged with your feet turned up. If you stretch
out your feet towards the king, the laws of the country
exact death.” 6
The householder’s son, having received the instruction
of Buddha, went. He w T as then led into the palace and
presented (to the l king). The king desiring to see the hair,
he sat cross-legged with his feet turned up. The king,
approving of his politeness, formed a great liking for him.
Having paid his final respects, he then returned to the
place where Buddha was.
Tathagata at that time was preaching the law and
teaching by parables. Hearing the discourse and being
moved by it, his mind was opened, and he forthwith be-
came a disciple. Then he applied himself with all his
power to severe thought, with a view to obtain the fruit (of
Arhatship ). He walked incessantly up and dow T n, 7 until
his feet were blood-stained.
The Lord of the World addressed him, saying, “ You,
dear youth, when living as a layman, did you know how
to play the lute ?” 8 He said, “ I knew.” "Well, then,”
5 In the Mahdvagga it is simply
said. “ and they carried Sona Koli-
visa in a palanquin to R&jagFiha
[S. B. E, xvii. 2).
This advice is given him by his
parents in the Southern account.
On the other hand, the visit of the
eighty thousand overseers to Buddha
and the miracles of S&gata resulting
in their conversion, are quite omitted
here.
7 Walking up and down, thinking,
is represented as a constant habit
of the early Buddhist Sramanas”
(S. B. E.y xvii. 17, n. 3). It is con-
stantly referred to in Hiuen Tsiang,
and the spots where the Buddhas
had walked up and down appear to
have been accounted sacred.
8 The viyd t as in the P&li.
igo RECORDS OF WESTERN COUNTRIES . [BOOK X.
said Buddha, “ I will draw a comparison derived from this.
The cords being too tight, then the sounds were not in
cadence ; tfhen they were too loose, then the sounds had
neither harmony nor charm ; but when not tight and not
slack, then the sounds were harmonious. So in the prepara-
tion for a religious life, the case is the same ; too severe,
then the body is wearied and the mind listless ; too remiss,
then the feelings are pampered and the will weakened.” 9
Having received this instruction from Buddha, he moved
round him in a respectful way , 10 and by these means he
shortly obtained the fruit of Arhatship.
On the western frontier of the country, to the south of
the river Ganges, we come to a small solitary mountain,
with a double peak rising high . 11 Formerly Buddha in
this place rested during the three months of rain, and
subdued the Yaksha Yakula (Yo-c’ha Po-khu-lo ). 12
Below a corner of the south-east side of the mountain
is a great stone. On this are marks caused by Buddha
sitting thereon. The marks are about an inch deep, five
feet two inches long, and two feet one inch wide. Above
them is built a sttipa,.
Again to the south is the impression on a stone where
Buddha set down his kiun-chi-kia (kundilcd or water-
vessel). In depth the lines are about an inch, and are like
a flower with eight buds (or petals ). 13
Not far to the south-east of this spot are the foot-traces
of the Yaksha Yakula. They are about one foot five or
9 This comparison is found in the
SAtra of Forty -two Sections, No.
xxxiii.
10 That is, keeping his right
shoulder towards him {pradak -
shina),
11 This mountain is identified by
Cunningham with the hiU of Mah&-
deva, which is situated east from
the great irregular central mass of
the Mongir hills [Arch. Sure., voL xv.
p. 1 9). Hiuen Tsiang does not appear
himself to have visited this spot, as
the symbol used is chi, not king.
The passage might be translated,
“ there is a smaU solitary bill with
successive crags heaped up.” For
an account of the neighbouring hot
springs see Cunningham (op. cit.
Appendix).
u Vakula or V&kkula was also
the name of a Sthavira, one of
Buddha’s disciples. Bumouf, Introd.,
p. 349 ; Lotus, pp. 2, 126.
*• Many of these marks or figures
might probably be explained by a
knowledge of the character of the
rock formation. Buchanan describes
the rock of Mah&deva as quartz or
silicious hornstone.
BOOB
CHAMPA.
tgi
she inches long, seven or eight inches wide, and in depth
less than two inches. Behind these traces of the Y aks ha
is a stone figure of Buddha in sitting posture, about six or
seven feet high.
Next, to the west, not far off, is a place where Buddha
walked for exercise.
Above this mountain top is the old residence of the
Yaksha.
Next, to the north is a foot-trace of Buddha, a foot
and eight inches long, and perhaps six inches wide, and
half an inch deep. Above it is a stUpa erected. For-
merly when Buddha subdued the Yaksha, he commanded
him not to kill men nor eat their flesh. Having re-
spectfully received the law of Buddha, he was born in
heaven.
To the west of this are six or seven hot springs. The
water is exceedingly hot. 14
To the south the country is bounded by great moun-
tain forests in which are many wild elephants of great
size.
Leaving this kingdom, going down the river Ganges, on
its south bank eastwards, after 300 li or so, we come to
the country of Chen-po (Champa).
Chen-po (Champa). 15
This country (Champfi,) is about 4000 li in circuit.
The capital is backed to the north by the river Ganges,
it is about 40 li round. The soil is level and fertile (fat
14 These springs as described by
a recent visitor in the Pioneer,
17th August 1882 (see Cunning-
ham, op, cit. Appendix) ;they are
still so hot as to fill the valley
with clouds of steam “ like a
cauldron.”
Champa and Champ&puri in
the Pv/rdna 8 is the name of the
capital of Anga or the country
about Bh&galpur (Wilson, Vishnu-
pur., voL it p. 166 ; vol. iv. p. 125 ;
J. B. A. S. t voL v. p. 134; Hari-
varfi., 1699 ; Makdbh.f iii. 8141, &c.)
See Lassen, I. A., vol. i. pp. 175,
176. Champ&nagar and Karn&garh
are close to Bhslgalpur. M. Mar-
tin, East India, vol. ii. pp. 39 f.
(Hunter’s Statistical Ac, of Bengal ,
voL xiv. p. 82, only copies the pre-
ceding). Fa-hian, chap, xxxvli ;
Burnouf, Introd. (2ded.), p. 132.
192 RECORDS OF WESTERN COUNTRIES. poox X.
or loamy) ; it is regularly cultivated and productive ; the
temperature is mild and warm {moderately hot) ; the
manners of the people simple and honest. There are
several tens of sanghdrdmas , mostly in ruins, with about
200 priests.' They follow the teaching of the Little
Vehicle, There are some twenty D6va temples, which
sectaries of every kind frequent. The walls of the
capita] are built of brick, and are several “tens of feet”
high. The foundations of the wall are raised on a lofty
embankment, so that by their high escarpment, they can
defy (stop) the attack of enemies. In old times at the
beginning of the kalpa, when things {men and things)
first began, they { i.e people ) inhabited dens and caves
of the desert. There was no knowledge of dwelling-
houses. After this, a D&vi {divine woman) descending
in consequence of her previous conduct, was located
amongst them. As she sported in the streams of the
Ganges, she was affected by a spiritual power, and con-
ceiving, she brought forth four sons, who divided between
them the government of Jambudvipa. Each took
possession of a district, founded a capital, built towns,
and marked out the limits of the frontiers. This was
the capital of the country of one of them, and the first of
all the cities of Jambudvipa.
To the east of the city 140 or 150 li, on the south of
the river Ganges, is a solitary detached rock, 16 craggy
and steep, and surrounded by water. On the top of the
peak is a D6va temple; the divine spirits exhibit many
miracles (spiritual indications) here. By piercing the
rock, houses have been made ; by leading the streams
{through each ) } there is a continual flow of water. There
are wonderful trees ( forming) flowering woods ; the large
rocks and dangerous precipices are the resort of men of
18 Either an islet or a detached (Arch. Surv., vol. xv. p. 34) states
rock. Cunningham identifies it « Both bearing and distance point to
with the picturesque rocky island the rocky hill of Kahalgaon (Kolgong
opposite Pathargh&ta with its tem- of the maps), which is just 23
pie-crowned summit ( Anc . Geog. miles to the east of Bha^alpur
of India, p. 477). The same writer (Champs).”
book X.J KA JINGHA RA. 193
wisdom and virtue ; those who go there to see the place
are reluctant to return.
In the midst of the desert wilds, that form the southern
boundary of the country, are wild elephants and savage
beasts that roam in herds.
From this country going eastwards 400 li or so, we
come to the kingdom of Kie-chu-lioh-khi-lo (Ka-
jftghira).
Kie-ciiu-hoii-khi lo (Kaj£ghira or Kajinghara).
This kingdom 17 is about 2000 li or so in circuit. The
soil is level and loamy; it is regularly cultivated, and
produces abundant crops ; the temperature is warm ; the
people are simple in their habits. They greatly esteem
men of high talent, and honour learning and the arts.
There are six or seven sangkdrdmas witli about 300
priests ; and there are some ten Ddva temples frequented
by sectaries of all sorts. During the last few centuries
the royal line has died out, and the country has been
ruled by a neighbouring state, so that the towns are
desolate, and most of the people are found scattered in
villages and hamlets. On this account, Sll&ditya-r&ja,
when roaming through Eastern India, built a palace* in
this place, in which he arranged the affairs of his different
states. It was built of branches and boughs for a tem-
porary residence, and burnt on his departure. On the
southern frontiers of the country are many wild ele-
phants.
b On the northern frontiers, not far from the Ganges
river, is a high and large tower made of bricks and stone.
Its foundation, wide and lofty, is ornamented with rare
17 In a note we are told that em India; also In the Sinhalese
the common pronunciation of this Chronicles a town called Kajan-
country is “ Kie-ching-hie-lo” M. ghele-NiyangamA in the eastern
V. cle bt. Martin ( Mimoire , p. 387) region of Jambudvipa. There is
notices that in the Mahdbhdrata also a village called Kaj&ri marked
there is a country Kajingha in Rennell’s map, just 92 miles (460
named among the people of East- li) from Champl
VOL. II.
N
194
RECORDS OF WESTERN COUNTRIES, [book x.
sculptures. On the four faces of the tower are sculptured
figures of the saints, DSvas, and Buddhas in separate com-
partments.
Going from this country eastward, and crossing the
Ganges, after about 600 li we come to the kingdom of
Pun-na-fa-tan-na (Pundravarddhana).
PUN-NA-FA-TAN-NA (PUNDRAVARDDHANA ). 18
This country is about 4000 li in circuit. Its capital is
about 30 li round. It is thickly populated. The tanks
and public offices and flowering woods are regularly con-
nected at intervals. 19 The soil is flat and loamy, and rich
in all kinds of grain-produce. The Panasa 20 ( Pan-na-so )
fruit, though plentiful, is highly esteemed. The fruit is as
large as a pumpkin. 21 When it is ripe it is of a yellowish-
red colour. When divided, it has in the middle many
tens of little fruits of the size of a pigeon's egg ; breaking
these, there comes forth a juice of a yellowish-red colour
and of delicious flavour. The fruit sometimes collects on the
tree-branches as other clustering fruits, but sometimes at
the tree-roots, as in the case of the earth-growing fu ling , 22
The climate {of this country) is temperate; the people
38 Prof. H. H. Wilson includes in Gauda. Mr. Fergusson assigned it
the ancient Pundra the districts of a place near Rang pur. See Jnd.
Rdjash&hi, Dinkjpur, Rangpur, Na- Ant., vol. iii. p. 62; Hunter, Stat.
diya, Birbhum, Bardwan, Midnapur, A cc. Bengal, vol. viii. pp. 59 f., 449 ;
Jangal Mahals, R&mgadh, Pachit, J. 11 . A.S., N.S., vol. vi. pp. 238 f. ;
Palaman, and part of Chunar. It is conf. Raja-Tarangini, tom. iv. p.
the country of ‘‘sugar-cane,” pun- 421 ; Mahabh ., ii. 1872. General
dra , Ban gal i punri-akh. The Paun- Cunningham has more recently
<Jra people are frequently mentioned fixed on Mahasthanagadha on the-
in Sanskrit literature, and Pundra- Karatoyct, 12 miles south of Bard-
varddhana was evidently a portion hankflti and 7 miles north of
of their country. Quart . Orient. Bagraha, as the site of the capital
Mag., vol. ii. p. 188 ; Vishnu-pur., ( Report , vol. xv. pp. v., 104, no f.)
vol. ii. pp. 134, 170. Mr. Westmacott ia This passage may also be trans-
proposed to identify Pundra-vard- lated thus : “Maritime offices (offices
dhana with the adjacent parganas or connected with the river naviga-
districts of P&iijara and Borddhon- tion?) with their (surrounding)
kttti (or Khettal) in Dinajpur, about flowers and groves occur at regular
35 miles N.N.W. from Rangpur; intervals.”
but also suggested, as an alternative, 20 Jack or bread fruit.
Pondua or Ponrowi, afterwards 21 “A large and coarse squash.”
Firzupuror Firuz&b&d, 6 miles north- Williams’ Tonic Diet ., sub A wd.' 2i
east of M&ld&, and 18 N.N.E. from 22 The radix China, according to
K AMARU PA.
195
DOOR X.]
esteem learning. There are about twenty saiigh&ramas ,
with some 3000 priests ; they study both the Little and
Great Vehicle. There are some hundred D6va temples,
where sectaries of different schools congregate. The
naked Nirgrantlias are the most numerous.
To the west of the capital 20 li or so is the Po-chi-p’o
sanghdramaP Its courts are light and roomy ; its towers
and pavilions are* very lofty. The priests are about 700
in number; they study the law according to the Great
Vehicle. Many renowned priests from Eastern India
dwell here.
Not far from this is a stilpa built by ASoka-raja. Here
TatMgata, in old days, preached the law for three months
for the sake of the Devas. Occasionally, on fast-days,
there is a bright light visible around it.
By the side of this, again, is a place where the four
past Buddhas walked for exercise and sat down. The be-
queathed traces are still visible.
Not far from this there is a vihdra in which is a statue
of Kwan-tsz’-tsai Bodhisattva. Nothing is hid from its
divine discernment ; its spiritual perception is most accu-
rate ; men far and near consult (this being) with fasting
and prayers.
From this going east 900 li or so, crossing the great river,
we come to the country of Kia-mo-lu-po (KAmarilpa).
KlA-MO-LU-PO (KAMARtiPA).
The country of K&marupa 24 is about 10,000 li in cir-
cuit. The capital town is about 30 li. The land lies
Julien ; the pachyma cocos, accord- tended from the Karatoy£ river in
ing to Doolittle’s Vocabulary, vol. Rarigpur to the eastward (Stat. Acc.
ii. 423. Medhurst (sub voc. ling) Bengal, vol. vii. pp. 168, 310 ; or
names “the China root” which M. Martin, East Ind ., vol. iii. p.
grows under old fir trees. 403). The kingdom included Mani-
23 Julien restores this (with a pur, Jayntlya, Kachh&r,West As&m,
query) to V&sibh&sangh&rama, “the and parts of Maymansingh, and Sil-
convent which has the brightness of het (^riha^a). The modern district
fire.” extends from Goalp&ra to Gauhatti.
a * KAmarfipa (its capital is called Lassen, I. A,, vol. i. p. 87, voL ii. p.
in the Purfyas, Pr&gjy6tisha) ex- 973 ; Wilson, V. P., voL v. p. 88 ;
196 RECORDS OF WESTERN COUNTRIES, [books.
low, but is rich, and is regularly cultivated. They culti-
vate the Panasa fruit and the Na-lo-ki-lo (N&rikela) 26
fruit. These trees, though numerous, are nevertheless
much valued and esteemed. Water led from the river or
from banked-up lakes (reservoirs) flows round the towns.
The climate is soft and temperate. The manners of the
people simple and honest. The men are of small stature,
and their complexion a dark yellow. Their language
differs a little from that of Mid-India. Their nature is
very impetuous and wild; their memories are retentive,
and they are earnest in study. They adore and sacrifice
to the DSvas, and have no faith in Buddha ; hence from
the time when Buddha appeared in the world even down
to the present time there never as yet has been built one
saiighdrdma as a place for the priests to assemble. Such
disciples as there are are of a pure faith, say their prayers
(repeat the name of Buddha) secretly, and that is all.
There are as many as ioo Deva temples, and different
sectaries to the number of several myriads. The present
king belongs to the old line ( tso yan) of Narfiyana-deva.
He is of the Brahman caste. His name is Bh£t£kara-
varman , 26 his title Kumara (Keu-mo-lo). From the
time that this family seized the land and assumed the
government till the present king, there have elapsed a
thousand successions (generations). The king is fond of
learning, and the people are so likewise in imitation of
him. Men of high talent from distant regions aspiring
after office (?) visit his dominions as strangers. , Though
lie has no faith in Buddha, yet he much respects ^ramanas
of learning. When he first heard that a f§ramana from
China 27 had come to Magadha to the Nalanda sanghd-
rdma from such a distance, to study with diligence the
As. Res., vol. xiv. p. 422 ; Lolita Vis., Yih-cheu, “ helmet of the sun.*' See
p. 416. Hall’s Vdsavadattd , p. 52.
28 The bread-fruit and the cocoa- 27 The French translation is very
nut. confused. Julien appears to have
28 P’o-se-kie-lo-fa-xno, in Chinese, overlooked the symbols Chi-na-kw6
(the country of China).
bookx.] JOURNEY TO KAMALANKA. 19 7
profound law of Buddha, he sent a message of invitation
by those who reported it as often as three times, but yet
the Sramana ( i.e. t Hiuen Tsiang) had not obeyed it. Then
&ilabhadra (Shi-lo-po-t'o-lo), master of Sdstras, said,
“ You desire to show your gratitude to Buddha ; then you
should propagate the true law ; this is your duty. You
need not fear the long journey. Kumcira-raja's family
respect the teaching of the heretics, and now lie invites a
Sramana to visit him. This is good indeed! We judge
from this that lie is changing his principles, and desires to
acquire merit (or, from merit acquired) to benefit others.
You formerly conceived a great heart, and made a vow
with yourself to travel alone through different lands
regardless of life, to seek for the law for the good of the
world . 28 Forgetful of your own country, you should be
ready to meet death; indifferent to renown or failure,
you should labour to open the door for the spread of the
holy doctrine, to lead onwards the crowds who are de-
ceived by false teaching, to consider others first, yourself
afterwards ; forgetful of renown, to think only of religion
( enlarge the law)”
On this, with no further excuses, he hastened in com-
pany with the messengers to present himself to the king.
Kumara-raja said, " Although I am without talents my-
self, I have always been fond of men of conspicuous
learning. Hearing, then, of your fame and distinction, I
ventured to ask you here to visit me.” ■
He replied, “ I have only moderate wisdom, and I am
confused to think that you should have heard of my poor
reputation.”
Kum&ra-r&ja said, “Well, indeed! from regard for the
law and love of learning to regard oneself as of no account,
and to travel abroad regardless of so great dangers, to
wander through strange countries ! This is the result of
the transforming power of the king's government, and the
exceeding learning, as is reported, of the country. Now,
m To save all creatures (JuL)
i 9 8 RECORDS OF WESTERN COUNTRIES, [book x.
through the kingdoms of India there are many persons
who sing about the victories of the Tsin king of the
Mah&china country. I have long heard of this. And is it
true that this is your honourable birthplace ?”
He said, “ It is so. These songs celebrate the virtues
of my sovereign.”
He replied, “ I could not think that your worthy self
was of this country. I have ever had an esteem for its
manners and laws. Long have I looked towards the east,
but the intervening mountains and rivers have prevented
me from personally visiting it.”
In answer I said, “ My great sovereign’s holy qualities
are far renowned, and the transforming power of his virtue
reaches to remote districts. People from strange countries
pay respect at the door of his palace, and call themselves
his servants.”
Kum&ra-raja said, “ If his dominion is so great (< covering
thus his subjects ), my heart strongly desires to bear my
tribute to his court. But now &ilfiditya-raja is in the
country of Kajftghira (Kie-chu-hoh-khi-lo), about to dis-
tribute large alms and to plant deeply the root of merit
and wisdom. The Iranians and Brahmans of the five
Indies, renowned for their learning, must needs come
together. He has now sent for me. I pray you go with
me!”
On this they went together.
On the east this country is bounded by a line of hills,
so that there is no great city {capital) to the kingdom.
Their frontiers, therefore, are contiguous to the barbarians
of the south-west {of China). These tribes are, in fact,
akin to those of the Man 29 people in their custom*. On
inquiry I ascertained that after a two months’ journey
we reach the south-western frontiers of the province of
Sz’chuen (Shuh). But the mountains and rivers present
obstacles, and the pestilential air, the poisonous vapours,
• The * Man people * ( man lo) are the south-west barbarians (so named
by the Chinese).
SAMATATA.
book x.]
199
the fatal snakes, the destructive vegetation, all these
causes of death prevail.
On the south-east of this country herds of wild ele-
phants roam about in numbers ; therefore, in this district
they use them principally in war.
Going from this 1200 or 1300 li to the south, we come
to the country of San-mo-ta-cha (Samatata).
San-'mo-ta-cha (Samatata).
This country 30 is about 3000 li in circuit and borders on
the great sea. The land lies low and is rich. The capital
is about 20 li round. It is regularly cultivated, and is
rich in crops, and the flowers and fruits grow everywhere.
The climate is soft and the habits of the people agreeable.
The men are hardy by nature, small of stature, and of
black complexion ; they are fond of learning, and exer-
cise themselves diligently in the acquirement of it. There
are professors ( believers ) both of false and true doctrines.
There are thirty or so sanghdrdmas with about 2000
priests. They are all of the Sthavira (Shang-tso-pu)
school. There are some hundred Deva temples, in which
sectaries of all kinds live. The naked ascetics called
Nirgranthas (Ni-kien) are most numerous.
Not far out of the city is a stilpa which was built by
A^oka-raja. In this place Tath&gata in former days
preached the deep and mysterious law for seven days for
the good of the D6vas. By the side of it are traces
where the four Buddhas sat and walked for exercise.
Not far from this, in a sanghdrdma> is a figure of
Buddha of green jade. It is eight feet high, with the
marks on its person perfectly shown, and with a spiritual
power which is exercised from time to time.
Going north-east from this to the borders of the
80 Eastern Bengal : Sam6tata or Ind. Alt., iii. 681). It is named by
Samatata means “the shore coun- Var&ha Mihira {Br. Sarhk., xiv. 6)
try “ or “ level country ” (Lassen along with Mithild and Orissa.
200 RECORDS OF WESTERN COUNTRIES, [book x.
ocean, we come to the kingdom of SrikshStra (Slii-li-
ch’a-ta-lo). 81
Farther on to the south-east, on the borders of the
ocean, we come to the country of K&malafik& (Kia-
mo-lang-kia); 82 still to the east is the kingdom of Dv&ra-
pati (To-lo-po-ti) ; 83 still to the east is the country of
l^&napura (I-shang-na-pu-lo) ; still to the east is the
country of Mali a, champ£i (Mo-lio-chen-po), which is the
same as Lin-i. Next to the south-west is the country
called Y am a n ad v ip a 34 (Yavanadvipa — Yen-nio-na-cheu).
These six countries are so hemmed in by mountains and
rivers that they are inaccessible ; 83 but their limits and
the character of the people and country could be learned
by inquiry.
From Samatata going west 900 li or so, we reach the
country of Tan-mo-li-ti (Tamralipti).
Tan-mo-li-ti (Tamralipti). 86
This, country is 1400 or 1500 li in circuit, the capital
about io- li. It borders on the sea. The ground is low
and rich ; it is regularly cultivated, and produces flowers
and fruits in abundance. The temperature is hot. The
manners of the people are quick and hasty. The men
are hardy and brave. There are both heretics and be-
lievers. There are about ten sanghdrdmas , with about
1000 priests. The Deva temples are fifty in number, in
81 SrikshStra or Tharekhettard is
the name of an ancient Burmese
kingdom, whose capital city of the
same name near Prome, on the Ird-
w&di ; but this is south-east , whilst
north-east , towards &rihatta or Silhet,
does not lead to “the borders of the
ocean.**
8 - K&malaftkA : Pegu (Hansd-
w&di) and the delta of the Ir&w&di,
called Ramanya, and earlier A ramana
83 Dwdravati is the classic name
for the town and district of San-
dowd, but in Burmese history it is
also applied to Siam (Phayre, Hist.
of Burma, p. 32).
84 Yamadvipa is an island men-
tioned in the Vdyu-purdna, but pro-
bably fabulous.
88 I.e . , the pilgrim did not enter
them.
84 TafiaXlTijs in Ptol., lib. vii. c.
I, 73. T&malitti or T‘»nralipti, the
modern Tamluk, on the Selai, just
above its junction with the Hughli.
Jour R. A. S. vol. v. p. 135 ; Wil-
son, Vishnu-pur., vol. ii. p. 177 ;
Lassen, LA ., vol. i. p. 177; Varaha
Mih., Br. S x. 14 5 Tumour, Ma-
il avanso, pp. 70, 1 15.
B00KX.1 KARNASUVARNA. 201
which various sectaries dwell mixed together. The coast
of this country is formed by (or in) a recess of the sea;
the water and the land embracing each other. 87 Won-
derful articles of value and gems are collected here in
abundance, and therefore the people of the country are in
general very rich.
By the side of the city is a sttipa whicli was built by
A£6ka-r£tja; by the side of it are traces where the four
past Buddhas sat and walked.
Going from this north-west 700 li or so, we come to the
country Kie-lo-na-su-fa-la-na (Karnasuvarna).
Kie-lo-na-su-fa-la-na (Karnasuvarna ). 38
This kingdom is about 1400 or 1500 li in circuit; the
capital is about 20 li. It is thickly populated. The
householders are very (rich and in case). The land lies
low ai^d is loamy. It is regularly cultivated, and pro-
duces an abundance of flowers, with valuables numerous
and various. The climate is agreeable; the manners of
the people honest and amiable. They love learning
exceedingly, and apply themselves to it with earnestness.
There are believers and heretics alike amongst them.
There are ten saiigh&r&mas or so, with about 2000 priests.
They study the Little Vehicle of the Sammatiya ( Ching -
tiang-pu) school. There are fifty D§va temples. The
heretics are very numerous. Besides these there are
three sanghardmas in which they do not use thickened
milk (il loh) } following the directions of Devadatta (Ti-
p’o-ta-to). 89
By the side of the capital is the sanghdrdma, called
87 7 .c. f the coast of the country is of his inferiority in point of influ-
that of a large bay. ence to Buddha, he became his
88 Karna was the king of Anga, enemy. One of the ruleB of his
whose capital is placed at Kama* sect was not to use butter. A sect
gayh near Bh&galpur (M. Martin, revering him as a Buddha existed
E. Ind. t vol. ii. pp. 31, 38 f., 46, up to a.d. 400 (Eitel, a v.) For an
50. account of his more rigorous ascetic
80 Ddvad&tta appears to have had praxis, see Oldenberg, Buddha, pp.
a body of disciples; in consequence 160, 1 61.
202 RECORDS OF WESTERN COUNTRIES, [book x .
Lo-to-wei-chi (Kaktaviti ), 40 the halls of which are light
and spacious, the storeyed towers very lofty. In this
establishment congregate all the most distinguished,
learned, and celebrated men of the kingdom. They
strive to promote each other’s advancement by exhor-
tations, and to perfect their character . 41 At first the
people of this country did not believe in Buddha ; at
this time 42 there was a heretic of Southern India who
wore over his belly copper-plates and on his head a
lighted torch. With lofty steps, staff in hand, he came
to this country. Sounding aloud the drum of discussion,
he sought an adversary in controversy. Then a man
said to him, "Why are your head and your body so
strangely (arrayed) ? ” He said, “ My wisdom is so great,
I fear my belly will burst, and because I am moved with
pity for the ignorant multitude who live in darkness,
therefore I carry this light on my head.”
After ten days, no one was found to question him.
Among all the learned and professed scholars there was
not a single person to discuss with him. The king
said, “ Alas ! what ignorance 43 prevails in my territories,
that no one should be able to challenge the difficult
propositions 44 of this stranger. What a disgrace to the
country ! We must scheme and seek through the most
obscure retreats.”
Then one said to him, “ In the forest there is a strange
man who names himself a $ramana, he is most diligent
in study. He is now living apart in silence and obscurity,
and so he lias lived for a long time ; who so well able
40 Meaning “ red mud” I adopt i. p. 4, n. 22, is to this encounter,
the Sanskrit restoration from Julien. But as the sanghdrdma was already
43 Literally, “to promote their built when Hiuen Tsiang visited
mutual perfection by shaping and the capital, it is difficult to under-
smoothing (in the sense of polishing) stand how the event occurred at that
their reason and virtue.” time.
43 Julien refers this expression to 48 Wou ming— darkness,
the time when Hiuen Tsiang was 44 It may also mean “the diffi-
there (p. 85, n. 3) ; in this case, it culty ” resulting from the stranger’s
is possible that the allusion in vol. challenge.
Book x.]
KARNASUVARNA.
203
by his united virtue to controvert this irreligious mail
as he ?” 46
The king hearing this, went himself to invite him to
come. The Sramana replying, said, “I am a man of
South India ; I stop here on my travels merely as a
stranger. My abilities are small and commonplace ; I
fear lest you should not know it, but yet I will come
according to your wish, though I am by no means certain
as to the character of the discussion. If, however, I am
not defeated, I will ask you to erect a sahghdrdma, and
summon the fraternity to glorify and extol the law of
Buddha.” The king said, “ I accept your terms, nor could
I dare to forget your virtue ” 46
Then the Sramana, having accepted the king’s invita-
tion, proceeded to the arena of controversy. Then the
heretic went through ( chanted ) some 30,000 words of
his school. His arguments were profound, his illustra-
tions (figures or writing') ample ; his whole discourse, both
as to names and qualities, was captivating to sight and
hearing.
The Sramana, after listening, at once fathomed his
meaning; no word or argument deceived him. With a
few hundred words he discriminated and explained every
difficulty, and then he asked (the heretic ) as to the
teaching (i the principles ) of his school. The words of the
heretic were confused and his arguments devoid of force,
and so his lips were closed and he could not reply.
Thus he lost his reputation, and, covered with confusion,
retired.
The king, deeply reverencing the priest, founded this
45 J ulien translates this passage represent, or, vindicate, religion ; ”
thus : “ Could he conduct himself and “ to unite virtue ” means “ so
thus if he was not attached to the virtuously or fully.”
law and devoted to virtue?” The 48 The symbol tih (virtue) some-
passage is difficult ; literally it runs times stands for bhadanta , i.e., “ your
thus : “ With this no-master, who is reverence ” or “your excellency.” It
able so well as this (Sramana) to may also refer to the priesthood
embody the law, to unite virtue ? ” generally. It is applied in inscrip-
“ To embody the law ” means “to tions to Stbaviras or priests.
204
RECORDS OF WESTERN COUNTRIES . [book x.
convent ; and from that time and afterwards the teaching
of the law widely extended (through the kingdom ). 47
By the side of the sanghdrdma , and not far off, is a
stfipa which was built by A36ka-rftja. When Tatk&gata
was alive in the world he preached here for seven days,
explaining (the law ) and guiding (men). By the side of
it is a vilidra ; here there are traces where the four past
Buddhas sat down and walked. There are several other
stdpas in places where Buddha explained the excellent
law. 48 These were built by A6oka-raja.
Going from this 700 li or so in a south-westerly direc-
tion, we come to the country of U-cha.
U-CHA (UpKA).
This country 49 is 7000 li or so in circuit ; the capital
city 60 is about 20 li round. The soil is rich and fertile,
and it produces abundance of grain, and every kind of
fruit is grown more than in other countries. It would be
difficult to name the strange shrubs and the famed
flowers that grow here. The climate is hot ; the people
are uncivilised, tall of stature, and of a yellowish black
complexion. Their words and language (pronunciation)
differ from Central India. They love learning and apply
themselves to it without intermission. Most of them be-
lieve in the law of Buddha. There are some hundred
saiighdrdmas , with 10,000 priests. They all study the
Great Vehicle. There are fifty D6va temples in which
sectaries of all sorts make their abodes. The stilpas,
47 Or, he widely extended the (/. R . A, S., N.S., vol. vi, p. 249); his
teaching of the law. remarks (in this paper) on the whole
48 The original has king fd, the of this part of the pilgrim’s route are
law of the sdtras ; perhaps king is a of great interest. He first noticed
mistake for miu, “excellent.” that the journey of Hiuen Tsiang to
49 Udra or Odra is Orissa ( Ma- K&martlpa was made from N&landa
hdbh ., ii. 1174, iff. 1988); also called on his return to that monastery
U$kala (. Mahdbh ., vii. 122 ; Vishnu- from South India ; he also points
pur., vol. ii p. 160). out the errors made by his prede-
w This capital is generally identi- cessors in the same inquiry and cor-
fied with Jajipura on the Baitani : rects them.
Mr. Fergusson suggests Midn&pur
ODRA .
BOOK X,]
20 $
to the number of ten or so, point out spots where Buddha
preached. They were all founded by Aldka-i&jo.
In a great mountain on the south-west frontiers 61 of
the country is a sanghdrdma called Pushpagiri (Pu-se-
po-k’i-li) ; the stone stdpa belonging to it exhibits very
many spiritual wonders {miracles). On fast-days it emits
a bright light. Bor this cause believers from far and near
flock together here and present as offerings beautifully
embroidered {flower) canopies {umbrellas ) ; they place
these underneath the vase 62 at the top of the cupola , 63
and let them stand there fixed as needles in the stone.
To the north-west of this, in a convent on the mountain,
is a stdpa where the same wonders occur as in the former
case. These two stdpas were built by the demons , 54 and
hence are derived the extraordinary miracles.
On the south-east frontiers of the country, on the
borders of the ocean, is the town Charitra (Clie-li-ta-lo ), 66
about 20 li round. Here it is merchants depart for
distant countries, and strangers come and go and stop
here on their way. The walls of the city are strong and
lofty. Here are found all sorts of rare and precious
articles.
51 Remains, probably of a sttfpa,
have been found near Aska (/. Jt . A.
S., vol. xx. p. 105).
52 Literally, “underneath the
dew-vessel or vase.” Here we have
another instance of the custom of
crowning the stApa with a dew-
vase, or “vessel of immortality ”
(amara karka). The custom would
appear to have originated in the
idea that “sweet dew” thus col-
lected in a vessel had miraculous
qualities as “the water of life.”
I)r. Burgess remarks that these flags
were probably fixed “ on the capital
of the stApa, on which was placed
the relic-casket (when not enshrined
inside the capital over the garbha
of the stApa),
08 It is satisfactory to find that
Julien in this passage translates
the “inverted vase or alms-dish” by
cupola . It should have been so
rendered throughout.
M The expression shin hwei does
not mean demons in a bad sense,
but spiritual or divine beings. It
might also be rendered “ spirits
and demons.” Cunningham sup-
poses the two hills named in the
text to be Udayagiri and Khanda-
giri, in which many Buddhist caves
and inscriptions have been dis-
covered. These hills are 20 miles
to the south of Katak and 5 miles
to the west of the grand group of
temples at Bhuvaneswara {Anc,
Geog. of. India, p. 512).
86 In Chinese, Fa-hing, “ city of
departure.” This is exactly Fta-
lemy’s rb &<f>€T^piov twv . dt 7+jv
Xpvcrijp ipirXedvTuv (lib. vii. c. 1,15).
Comp. Lassen, /. A., vol. i. p. 205,
and vol. iii. p. 202. It is plain
206 RECORDS OF WESTERN COUNTRIES, [book x.
Outside the city there are five convents 56 one after the
other; their storeyed towers are very high, and carved
with figures of saints exquisitely done.
Going south 20,000 li or so is the country of Siriihala
(Seng-kia-lo). In the still night, looking far off*, we see
the surmounting precious stone of the tooth-stffpa of
Buddha brilliantly shining and scintillating as a bright
torch burning in the air.
From this going south-west about 1200 li through
great forests, we come to the kingdom of Kong-u-t’o
(K6nyodha).
Kong-u-t’o (K 6 ny 6 dha ?).
This kingdom 67 is about 1000 li in circuit; the capital
is 20 li round. It borders on a bay ( angle of the sea).
The ranges of mountains are high and precipitous. The
ground is low and moist. It is regularly cultivated and
productive. The temperature is hot, the disposition of the
people brave and impulsive. The men are tall of stature
and black complexioned and dirty. They have some
degree of politeness and are tolerably honest. With
respect to their written characters, they are the same as
those of Mid-India, but their language and mode of pro-
nunciation are quite different. They greatly respect the
teaching of heretics and do not believe in the law of
Buddha. There are some hundred D6va temples, and
there are perhaps 10, OCX) unbelievers of different sects.
(from Hiuen Tsiang’s remark, that
the precious stone could be seen at
a distance of 20,000 li) that he is
confusing this Charitrapura with the
one farther south, two days’ sail from
Ceylon.
66 M. Julien renders it “five
etfipas ” by mistake.
" See J. R. A. S., N.S., vol. vi.
p. 250. Cunningham supposes this
place to be Ganjam. The origin of
the name Ganrnrn is not known.
When Hiuen Tsiang returned to
Magadha he found that Harsha-
vardhana had just returned from a
successful expedition against the
king of Ganjam. Cunningham
thinks that Ganjam was then an-
nexed to the province of Orissa
(Robert Sewell, Lists , vol. i. p. 2).
Mr. Pergusson remarks that “Khord-
hagar in the neighbourhood of Bhu-
vaneswar is just 170 miles south-
west from Midn&pur, and it is im-
possible to mistake the Chilka
Lake as the great bay and the two
seas of the text. Perhaps Hiuen
Tsiang stopped here to visit the
caves in the Khandagiri and Uday-
agiri hills ” (/. R. A. &, loc. cit.)
BOOK X.]
KALINGA.
207
Within the limits of this country there are several tens
of small towns which border on the mountains and are
built contiguous to the sea. 68 The cities themselves are
strong and high; the soldiers are brave and daring; they
rule by force the neighbouring provinces, so that no one
can resist them. This country, bordering on the sea,
abounds in many rare and valuable articles. They use
cowrie shells and pearls in commercial transactions. The
great greenish-blue 60 elephant comes from this country.
They harness it to their conveyances and make very long
journeys.
From this going south-west, we enter a vast desert,
jungle, and forests, the trees of which mount to heaven
and hide the sun. Going 1400 or 1500 li, we come to the
country of Kie-ling-kia (Kalinga).
Kie-ling-kia (Kalinga).
This country 60 is 5000 li or so in circuit; its capital is
20 li or so round. It is regularly cultivated and is pro-
ductive. Flowers and fruits are very abundant. The
forests and jungle are continuous for many hundred li.
It produces the great tawny 61 wild elephant, which are
much prized by neighbouring provinces. The climate is
68 The phrase hai kiau does not dr&vati river on the north-west
necessarily imply “ the confluence of (Cunningham). For an account of
two seas.” It seems to mean .that the Kalinga desa, see Sewell, op. cit.,
the towns were built near the inoun- p. 19. The chief town was proba-
tains (the Mahendra Male ?), but bly R&jamahendri, where the
in communication with the sea-coast. Chalukyas perhaps established
So along the west coast of South lished their capital. Either this
America the towns built at the foot of place or Koringa, on the sea-coast,
the hills are in communication with agrees with the bearing and distance
the sea by ports of embarcation (em- given in the text. If, however, we
barcadqpes). accept Mr. Eergusson’s hypothesis
59 It may mean simply “ dark that the capital of Kdnyodha was
coloured ; ” but ts’ing generally near Katak, and calculating the li
means “ the colour of nature, as the to be one-seventh of a mile, we
azure of the sky or the green of shall have to seek for the capital of
growing plants ” (Wells Williams). Kalinga near Yijayanagram. Eor a
The phrase for black is un ts’ing. notice respecting R&jamahendri see
60 The frontier line of Kalinga Sewell, Lists, &c., vol. i. p. 22.
cannot have extended beyond the 61 The same word is used in the
G6(l&vari river on the south-west, previous section ; see n. 60.
and the GaoliyS. branch of the In-
208 RECORDS OF WESTERN COUNTRIES. [BOOK X.
burning; the disposition of the people vehement and
impetuous. Though the men are mostly rough and un-
civilised, they still keep their word and are trustworthy.
The language is light and tripping, 62 and their pronuncia-
tion distinct and correct. But in both particulars, that is, as
to words and sounds, they are very different from Mid-India.
There are a few who believe in the true law, but most of
them are attached to heresy. There are ten sanghdrdmas,
with about 500 priests, who study the Great Vehicle accord-
ing to the teaching of the Sthavira school. There are some
100 D&va temples with very many unbelievers of different
sorts, the most numerous being the Nirgranthas 63 [Ni-kin
followers].
In old days the kingdom of Kalihga had a very dense
population. Their shoulders rubbed one with the other,
and the axles of their chariot wheels grided together, and
when they raised their arm-sleeves a perfect tent was
formed. 64 There was a Rlshi possessed of the five super-
natural powers, 66 who lived ( perched ) on a high precipice, 66
cherishing his pure (l thoughts ). Being put to shame (in-
sulted) because he had gradually lost his magic powers, he
cursed the people with a wicked imprecation, and caused
all dwelling in the country, both young and old, to perish ;
wise and ignorant alike died, and the population dis-
appeared. After many ages the country was gradually re-
peopled by emigrants, but yet it is not properly inhabited.
This is why at the present time there are so few who
dwell here.
Not far from the south of the capital there is a stUpa
about a hundred feet high ; this was built by AS6ka-r3ja.
By the side of it there are traces where the four past
Buddhas sat down and walked.
62 This description of their lan- there would be a continuous tent
guage will appear natural to those formed.
who have had Kling boys abouttbem. 60 Explained by Julien as refer-
® Bigam bara Jainas, ante, vol. i. ring to the panchdbhijUds.
p. 145, n, 74. Julien translates gan by “ ca-
84 /.e., by stretching out their arms vern ; ” but it means “a rocky or
one to another, so close were they, precipitous mountain.*'
KOSALA ,
209
BOOK
Near the northern frontier of this country is a great
mountain precipice, 67 on the top of which is a stone stdpa
about a hundred feet high. Here, at the beginning of the
kalpa, when the years of men’s lives were boundless, a
Pratvfika 08 Buddha reached Nirvdna.
From this going north-west through forests and moun-
tains about 1800 li, we come to the country of Kiao-sa-lo
(Kosala).
Kiao-sa-lo (K6sala).
This country 69 is about 5000 li in circuit; the frontiers
consist of encircling mountain crags ; forests and jungle
are found together in succession. The capital 79 is about
40 li round ; the soil is rich and fertile, and yields abun-
dant crops. The towns and villages are close together.
The population is very dense. The men are tall and black
complexioned. The disposition of the people is hard and
violent; they are brave and impetuous. There are both
heretics and believers here. They are earnest in study
and of a high intelligence. The king is of the Kshattriya
race; he greatly honours the law of Buddha, and his
virtue and love are far renowned. There are about one
hundred sanghdrdmas , and somewhat less than 10,000
67 Perhaps Mahdndragiri
68 A Pratyeka Buddha is one who
has reached enlightenment “for him-
self alone ; ” that is, he is not able
to enlighten others by preaching or
guiding. In Chinese it is rendered
tuh hioh, “a solitary Buddha,” for the
same reason.
89 To be distinguished from Snt-
vasti or Ayodhya, which district was
also called Kdsala or Kosala. See
Wilson, Vishnu-pur., vol. ii. p. 172;
Lassen, I. A., vol. i. p. 160, vol. iv. p.
702. it lay to the south-west of
Orissa and in the district watered
by the upper feeders of the Mah&-
nadi and Gdd&vari.
70 There is some uncertainty as to
the capital of this country. General
Cunningham, who identifies the an-
cient Kdsala with the modern pro-
YOL. II.
vince of Ber&r or Gondw&na, places
it at Ch£nd&, a walled town 290
miles to the north-west of R&jama-
hendri, with Nagpur, Amaravati, or
Ilichpur as alternatives ; the three
last-named towns appear to be too
far from the capital of Kalinga.
I$ut if we allow five li to the mile,
the distance either of N&gpur or
Amard vatl from R&jamah6ndri would
agree with the i^oo or 1900 li of
Hiuen Tsiang. There is much men-
tion in I-tsing’s memoirs (if priests
visiting and remaining at a place
called Amar&vati ; it may refer to Kd-
sala. Mr.Fergusson, calculating the li
at one -sixth of a mile, suggests either
Wairagaph or Bhftndak, both of them
sites of old cities, as the capital. He
prefers the former for reasons stated
(«/. Ii. A. S., N.S., vol. vi. p. 260).
0
210 RECORDS OF WESTERN COUNTRIES . [Lbook x.
priests: they all alike study the teaching of the Greacl
Vehicle. There are about seventy Deva temples, fre-
quented by heretics of different persuasions.
Not far to the south of the city is an old sanghardma ,
by the side of which is a stdpa that was built by Agoka-
r&ja. In this place Tath&gata, of old, calling an assembly,
exhibited his supernatural power and subdued the unbe-
lievers. Afterwards Nftg&rjuna Bodhisattva ( Long -
meng-p u-sa) dwelt in the sanghdrama. The king of the
country was then called Sadvaha . 71 He greatly prized
and esteemed Nftgarjuna, and provided him with a city-
gate hut . 72
At this time Ti-p’o (I)eva) Bodhisattva coming from
the country of Chi-sse-tseu (Ceylon), sought to hold a
discussion with him. Addressing the gate-keeper he
said, “Be good enough to announce me.” Accordingly
the gate-keeper entered and told Naglirjuna. He, recog-
nising his reputation, filled up a pdtra with water and
commanded his disciple to hold the water before this
Deva. Deva, seeing the water, was silent, and dropped a
needle into it. The disciple held the pdtra , and with some
anxiety and doubt returned to Nagarjuna. “What did he
say,” he asked. The disciple replied, “He was silent and
said nothing ; he only dropped a needle into the water.”
N&g&rjuna said, “What wisdom! Who like this man !
To know the springs of action (motives), this is the privilege
of a god ! to penetrate subtle principles is the privilege of
an inferior saint . 73 Such full wisdom as this entitles him
to be allowed to enter forthwith.” He (the disciple)
replied, “ What a saying is this ! is this then the sublime
eloquence (skill) of silence ? ”
“This water,” he (N&g&rjuna) went on to say, “is
shaped according to the form of the vessel that holds it ;
71 Expressed phonetically by So- 73 An inferior saint (ya shing) is
to-p'o-ho, with the meaning, “he an expression applied to Mencius
who draws the good.” compared with Confucius (Julien).
72 Placed guards round his hut In this passage the title is referred
(Julien). to DSva in comparison with Buddha.
book NAGARJUNA. 211
it is pure or dirty according to the character of things (in it ) ;
it fills up every interstice ; in point of clearness and com-
prehensiveness 74 he, on beholding the water, compared it
to the wisdom which I have acquired by study. Dropping
into it a needle, he pierced it, as it were, to the bottom.
Show this extraordinary man in here at once, and let him
be presented.”
Now the manner and appearance of N&garjuna were
imposing, and inspired all with respect. In discussion all
were awed by it, and submitted ( bowed the head). Deva
being aware of his excellent characteristics, had long
desired to consult him, and he wished to become his
disciple. But now as he approached he felt troubled in
mind, and he was abashed and timid. Mounting the
hall, he sat down awkwardly and talked darkly ; but at
the end of the day his words were clear and lofty.
Nagarjuna said, “Your learning exceeds that of the
world and your fine distinctions shine brighter than the
former (teachers). I am but an old and infirm man;
but having met with one so learned and distinguished,
surely it is for the purpose of spreading the truth and for
transmitting without interruption the torch of the law,
and propagating the teaching of religion. Truly this is
one who may sit on the upper seat to expound dark say-
ings and discourse with precision.”
D6va hearing these words, his heart conceived a degree
of self-confidence, and being about to open the storehouse
of wisdom, he first began to roam througli the garden
of dialectic and handle fine sentences; then having
looked up for some indication of approval (confirmation
of his argument ), he encountered the imposing look of the
master; his words escaped him; his mouth was closed;
and leaving his seat, he made some excuse, and asked to
be instructed.
Nag&rjuna said, “Sit down again; I will communicate
74 I have translated it thus ; liter- of unfathomable fulness, as you
ally it runs “clear and limpid and showed it to him.”
212 RECORDS OF WESTERN COUNTRIES. 1>B00K x.
to you the truest and most profound principles which thd
king of the law himself verily handed down {taught for
transmission ).” D6va then prostrated himself on the
ground, and adored with all his heart, and said, “ Both
now and for ever I will dare to listen to your instructions.”
NSg&rjuna B6dhisattva was well practised in the art
of compounding medicines ; by taking a preparation {pill
or cake ), he nourished the years of life for many hundreds
of years, 75 so that neither the mind nor appearance decayed.
Sadvalia-r&ja had partaken of this mysterious medicine,
and his years were already several hundred in number.
The king had a young son who one day addressed his
mother thus, “ When shall I succeed to the royal estate ?”
His mother said, “There seems to me to be no chance
of that yet ; your father the king is now several hundred
years old, his sons and grandsons are many of them dead
and gone through old age. This is the result of the
religious power of Nagarjuna, and the intimate knowledge
he has of compounding medicines. The day the Bodhis-
attva dies the king will also succumb. Now the wisdom
of this Nagarjuna is great and extensive, and his love and
compassion very deep ; he would give up for the benefit
of living creatures his body and life. You ought, there-
fore, to go, and when you meet him, ask him to give you
his head. If you do this, then you will get your desire.”
The king’s son, obedient to his mother’s instructions,
went to the gate of the convent. The doorkeeper, alarmed,
ran away, 76 and so he entered at once. Then Nagarjuna
Bodhisattva was chanting as he walked up and down.
Seeing the king’s son he stopped, and said, “ It is evening
time now ; why do you at such a time coine so hastily to
the priests’ quarters ? has some accident happened, or are
75 Some attribute 600 years to of the Great Vehicle ” [op. ci£.,p. 77 >
N&g&rjuna as his term of life (Few- n. 1).
siluf, Bouddisme, p. 76). This writer 76 To announce the arrival of the
says, “ In my opinion the 400 or 600 king’s son (Julien). But it would
years of life given to N&g&rjuna re- seem to mean he ran away through
fer to the development of the system fear.
BOOKX.} NAGARJUNA AND THE KING'S SON . 213
you afraid of some calamity that you have hastened here
at such a time ? ”
He answered, “ I was considering with my dear mothe?
the words of different idstras , and the examples {therein
given ) of sages who had forsaken {given up ) the world,
and I was led to remark 011 the great value set on life by
all creatures, and that the scriptures, in their examples
given of sacrifice, had not enforced this duty of giving
up life readily for the sake of those who desired it. Then
my dear mother said, 4 Not so; the Sugatas ( sken shi) of
the ten regions, the Tathagatas of the three ages, whilst
living in the world and giving their hearts to the object,
have obtained the fruit. They diligently sought the way
of Buddha; practising the precepts, exercising patience,
they gave up their bodies to feed wild beasts, cut their
flesh to deliver the dove. Thus Baja Chandraprabha 77
(Yueli-kwaug) gave up his head to the Brahman ; Maitri-
bala (Ts’e li) raja fed the hungry Yaksha with his blood.
To recite every similar example would be difficult, but in
searching through the history of previous sages, what age
is there that affords not examples ? And so Nagarjuna
Bodliisattva is now actuated by similar high principles ;
as for myself, I have sought a man who for my advantage
would give me his head, but have never yet found such a
person for years. If I had wished to, act with violence
and take the life of a man {commit murder ), the crime
would have been great and entailed dreadful conse-
quences. To have taken the life of an innocent child
would have been infamous and disgraced my character.
But the Bddhisattva diligently practises the holy way
and aspires after a while to the fruit of Buddha. His
love extends to all beings and his goodness knows no
bounds. He esteems life as a bubble, his body as decay-
ing wood. He would not contradict his purpose in refus-
ing such a gift, if requested.”
77 For the story of Chandra- dhist Lit p. 3105 for Maitrib&la,
prabha see R. Mitra’s Nepalete Bud - ibid., p. 50.
214 RECORDS OF WESTERN COUNTRIES . [book x.
Nagstrjuna said, “ Your comparisons and your words are
true. I seek the holy fruit of a Buddha. I have learnt
that a Buddha is able to give up all things, regarding the
body a3 an echo, a bubble, passing through the four forms
of life, 78 continually coming and going in the six ways. 7 ®
My constant vow has been not to oppose the desires of
living tilings. But there is one difficulty in the way of
the king’s son, and what is that? If I were to give up
my life your father also would die. Think well of this,
for who could then deliver him ? ”
N&g&rjuna, irresolute, walked to and fro, seeking for
something to end his life with ; then taking a dry reed
leaf, he cut his neck as if with a sword, and his head fell
from his body.
Having seen this, he (the royal prince) fled precipitately
and returned. The guardian of the gate informed the
king of the event from first to last, who whilst listening
was so affected that he died.
To the soutli-west about 300 li we came to the Po-lo-
mo-lo-ki-li (Brahmaragiri) mountain. 80 The solitary
peak of this mountain towers above the rest, and stands out
with its mighty precipices as a solid mass of rock without
approaches or intervening valleys. The king, Sadvaha, for
the sake of Nag&rjuna Bodhisattva, tunnelled out this
rock through the middle, and built and fixed therein (in
78 The four modes of life are de- with the footprint of Bhima, ie. t
icribed as creatures oviparous, vivi- Siva (or, if Bhima, then l)urgd),
parous, born from spawn or by trans- would answer to the hill of Sadvaha.
formation. See Vajrachhidikd , cap. 2. It is tolerably certain that the Po-
79 The six ways of birth are (i.) as lo-yu of Pa-hian is intended for P&r-
Devas, (2.) as men, (3.) asAsuras, (4.) vati (his interpretation of “pigeon ”
as PrGtas, (5.) as beasts, (6.) in (P&r&vata) being derived from hear -
helL say at B&n&ras), and this corresponds
80 It would seem that this is the with “ Brahmara.” Altogether it
right restoration. The Chinese ex- seems probable that the worship of
planation is “ the black peak,” but Durgd, or Chanda, or Bhlm&, or
here fung t “a peak,” is probably a P&rvati, w^ub affected in this part of
mistake for fung, “a bee.” Brah- India, and probably gave rise to, or
mar& is an epithet of Durg& or at any rate fostered, the worship of
Cha^dA. Assuming Bh&ndak to Avalokitesvara or Kwan-yin. (See
have been the capital of Kosala, the question discussed, J. R . A . S
the Winih&sani and Dew&la Hills, N.S., vol. xv. p. 344*)
book x.] THE PO-LO-MO-KI-LI MOUNTAIN . 215
the middle) a sahghdrdma ; at a distance of some 10 li, by
tunnelling, he opened a covered way {an approach). Thus
by standing under the rock {not knowing the way in) we
see the cliff excavated throughout, and in the midst of
long galleries {corridors) with eaves for walking under
and high towers {turrets), the storeyed building reaching
to the height of five stages, each stage with four halls
with vihdras enclosed {united ). 81 In each vihdra was a
statue of Buddha cast in gold, of the size of life, wrought
{cast) with consummate art and singularly adorned and
specially ornamented with preuioUu stones From
the high peak of the mountain descending streamlets, like
small cascades, flow through the different storeys, winding
round the side galleries, and then discharging themselves
without. Scattered light-holes illumine the interior {inner
chambers) 82.
When first Sadvaha-raja excavated this sanghdrdma,
the men {engaged in it) were exhausted and the king’s
treasures emptied. His undertaking being only half
accomplished, his heart was heavily oppressed. Nag&r-
juna addressing him said, “ For what reason is the king so
sad of countenance?” The king replied, €t I had formed
in the course of reflection a great purpose . 83 I ventured
to undertake a meritorious work of exceeding excellence
which might endure firm till the coming of Maitr^ya, but
now before it is completed iny means are exhausted. So
I sit disconsolate day by day awaiting the dawn, cast
down at heart.” *
N&g&rjuna said, “ Afflict not yourself thus ; the returns
consequent on the high aims of* a lofty religious purpose
81 It seems to mean that in each personally visited the spot. It would
platform there were four halls, and seem to have been utterly deserted
each of these halls had a vihdra and waste even in Fa-hian’s time,
which were connected. This favours the record of its early
The description *>f this rock- construction in the time of Nfig&r-
monastery in the text shows that juna (about the first century B.o.)
it is the same as that described by 88 Or, “ as my great heart was
Fa-hian (pp. 139, 140, Beal’s edition), revolving in chance thoughts.”
Neither Fa-hian nor Hiuen Tsiang
216 RECORDS OF WESTERN COUNTRIES . [BOOK*.
are not to be foiled : your great resolve shall without fail
be accomplished. Return then to your palnce ; you shall
have abundance of joy. To-morrow, after you have gone
forth to roam through and observe the wild country round
(i the mountain wilds), then return to me and quietly dis-
cuss about the buildings ” The king having received these
instructions left him after proper salutation ( turning to the,
right).
Then N&g&rjuna Bodhisattva, by moistening all the great
stones with a divine and superior decoction (medicine or
mixture) changed them into TV*o 'Hnnr going forth
una seeing the gold, his heart and his mouth mu uu o1 lv
congratulated each other. 84 Returning, he went to N&g&r-
juna and said, “ To-day as I roamed abroad, by the influ-
ence of the divine spirits (genii) in the desert, I beheld
piles of gold.” Rag&rjuna said, “ It was not by the influ-
ence of the genii, but by the power of your great sincerity;
as you have this gold, use it therefore for your present
necessities, and fulfil your excellent work.” So the king
acted and finished his undertaking, and still he had a
surplus. On this lie placed in each of the five stages four
great golden figures. The surplus still remaining he de-
voted to replenish the necessitous (deficient) branches of
the exchequer.
Then he summoned iooo priests to dwell (in the 'build-
ing he had constructed ), and there to worship and pray.
N&g&rjuna B6dliisattva placed in it all the authoritative
works of instruction spoken by S&kya Buddha, and all the
explanatory compilations (commentaries) of the B6dhi-
sattvas, and the exceptional collection of the miscellaneous
school. 86 Therefore in the first (uppermost) storey they
94 That is, his words were in ing, the passage will simply mean,
agreement with the happy thoughts “he collected these books (viz., the
entertained in his heart. s&tras and tdstras) and divided them
80 If this be the right rendering into sections.’* But if we examine
of the passage, then the “ miscel- the entire passage, it seems to imply
laneous school” will refer to the that Nag&rjuna collected (i.) The
mnnipdta class of books. If, how- books claiming the authority of
over, we adopt M. Julien’s render- Buddha’s utterance ; (2.; the writ-
ANDHRA .
217
BOOK X.]
placed oUly tlie figure of Buddhh, and the sdtras and
sdstras; in the fifth stage from the top {i.e. f in the lowest ),
they placed the Brahmans ( pure r.en) to dwell, with all
necessary things provided for thorn ; in the three middle
storeys they placed the priests and their disciples. The
old records state that when Sadvaha-raja had finished, he
calculated that the salt consumed by the workmen cost
nine Icotis of gold pieces. Afterwards the priests having
got angry and quarrelled, they went to the king to get the
question settled. Then the Brahmans said amongst them-
selves, “ The Buddhist priests have raised a quarrel on
some question of words.” Then these wicked men con-
sulting together, waiting for the occasion, destroyed the
sahghdrama, and afterwards strongly barricaded the place
in order to keep the priests out.
Brora that time no priests of Buddha have lived there.
Looking at the mountain caves {or heights) from a dis-
tance, it is impossible to find the way into them {the caves).
In these times, when they {the Brdhmam) introduce a
physician into their abodes to treat any sickness, they
put a veil over his face on going in and coming out, so that
he may not know the way.
From this, going through a great forest south, after 900
li or so, we come to the country of ’An-ta-lo (Andhra).
'An-ta-lo (Andhka).
This country is about 3000 li in circuit ; the capital is
about 20 li round. It is called Fing-k’i-lo (Vingila ?) ^
The soil is rich and fertile ; it is regularly cultivated, and
produces abundance of cereals. The temperature is hot,
and the manners of the people fierce and impulsive. The
language and arrangement of sentences differ from Mid-
India, but with reference to the shapes of the letters, they
ings of the Bodhisattvas ; (3.) the rivers, which was certainly in the
other miscellaneous t>ooks. early Andhra dominions. In the
86 This is probably the old city of neighbourhood are said to be rock
Yehgi, north-west of Blur lake, be- temples and other remains,
tween the Gdd&vari and Krishna
218 RECORDS CF WESTERN COUNTRIES. [book X.
are nearly the same. There are twenty sahghdramas with
about 3000 priests. tjThere are also thirty DSva temples
with many heretics. * .
Not far from Yifigila^?) is a great sanghdrdma with
storeyed towers and balconies beautifully carved and
ornamented. There is here a’ figure of Buddha, the sacred
features of which have been portrayed with the utmost
power of the artist. Before this convent is a stone stdpa,
which is several hundred feet high ; both the one and the
other were built by the Arhat ’O-che-lo (Achala). 87
To the south-west of the sanghdrdma of the Arhat
’O-che-lo not a great way is a stdpa which was built by
A66ka-r&ja. Here Tathagata in old days preached the
law, and exhibited liis great spiritual powers, and converted
numberless persons.
Going 20 li or so to the south-west of the sanghdrdma
built by Achala ( So-hing ), we reach a solitary mountain
on the top of which is a stone stdpa. Here Jina 88 B6d-
hisattva composed the In-ming-lun (Nydyadv&ra-tdraka
&dstra or Hituvidyd &dstra ?) 89 This Bodhisattva, after
Buddha had left the world, received the doctrine and
assumed the vestments (of a disciple ). His wisdom and
his desires (prayers or vows) were vast. The power of his
great wisdom was deep and solid. Pitying the world, which
was without any support (reliance), he designed to spread
the sacred doctrine. Having weighed 90 the character of
87 The Chinese translation of the (iv. fol. 5, b.) the translation of
Arhat’s name is “ he who actsj,” it Ch’in-na is simply sheu.
should therefore be restored to Ach- 89 There is much confusion here,
fira. The restoration otherwise The text gives only In - nnng - lun,
might be Achala, who is mentioned which must be restored to Httu -
in an inscription at Ajai.ta. See vidyd tfdstra ; but Julien, in his list
infra. of errata , p. 568, corrects the text,
88 The phonetic symbols for Jina and supplies the title of the work,
are ChHn-na ; it is translated by In - m ivg-ch tng-li-men-lun , i.e., A yd-
Vong sheu, “youth-received,” which yadvdra-tdraJca S’dstra. This may be
Jtilien restores to Kum&ralabdha. so, but this work is not named in
But thus Jina cannot be translated Bunyiu Nanjio’s Catalogue among
by either of these phrases. (For an those written by Jina.
account of the works of this Bddhis- 90 I do not see in the text that he
attva, see Bunyiu Nanjio, Catalogue , composed this idstra, but consider-
Appendix i. No. 10). In Hwui-li ing its character ( i wet), he, &c.
ACHARA BODHISATTVA .
219
BOOK X.]
the SituvidyA &dstra, its words so deep, its reasonings
so wide, and ( having considered) that students vainly
endeavoured to overcome its difficulties in their course
of study, he retired into the lonely mountains and gave
himself to meditation to investigate it so as to compose a
useful compendium, that might overcome the difficulties
( obscurities ) of the work, its abstruse doctrines and com-
plicated sentences. At this time the mountains and
valleys shook and reverberated ; the vapour and clouds
changed their appearance, and the spirit of the mountain,
carrying the Bodhisattva to a height of several hundred
feet, then repeated ( chanted ) these words, “In former days
the Lord of the World virtuously controlled and led the
people ; prompted by his compassionate heart, he delivered
the Hetuvidya ^dstra? 1 and arranged in due order its
exact reasonings and its extremely deep and refined words.
l>ut after the Nirvana of Tathagata its great principles
became obscured ; but now Jina Bodhisattva, whose merit
and wisdom are so extensive, understanding to the bottom
the sacred well, will cause the HStnvidyd Sdstra to spread
abroad its power (to add its 1 wight) during the present
day.”
Then the Bodhisattva caused a bright light to shine and
illumine the dark places (of the world), on which the king
of the country conceived a deep reverence as he saw the
sign of this brilliancy, and being in doubt whether he (i.e.,
Bddhisattva) had not entered the Vajrasamddhi (or, dia-
mond Samddhi) ; then he asked the Bodhisattva to obtain
the fruit of “ no further birth.” 92
Jina said, “ I have entered Samddhi from a desire to
explain a profound sHtra; my heart awaits perfect en-
lightenment (samyak sambddhi ), but has no desire for this
fruit that admits of no rebirth.”
The king said, “ The fruit of ‘ no-birth * is the aim of
91 It does not necessarily mean 92 That is, to acquire the privilege
that Buddha composed this work, of an Arhat.
but delivered (shwo) or spake it.
220 RECORDS OF WESTERN COUNTRIES. [book x.
all the saints. To cut yourself off from the three worlds,
and to plunge into the knowledge of the ‘ three vidy&s/
how grand such an aim ! 98 May you soon attain it ! ”
Then Jina B6dhisattva, pleased at the request of the
king, conceived the desire to reach the holy fruit which
“ exempts from learning.” 94
At this time Manju^rl B6dhisattva (Miu-ki-ts’iang-
p’u-sa), knowing his purpose, was moved with pity. Wish-
ing to arouse him to the truth and to awaken him in a
moment, he came and said, “ Alas ! how have you given
up your great purpose, and only fixed your mind on your
own personal profit, with narrow aims, giving up the pur-
pose of saving all! If you would really do good, you
ought to transmit and explain the rules of the Yu-lcia-sse-
ti-lun ( Yogachdrya-bhumi Sdstra ) of Maitreya Bodhisattva.
By that you may lead and direct students, and cause them
to receive great advantage.”
Jina Bodhisattva receiving these directions, respectfully
assented and saluted the saint. Then having given him-
self to profound study, he developed the teaching of the
Httuvidyd Sdstra; but still fearing that the students
thereof would dread its subtle reasonings and its precise
style, he composed the HUumdyd Sdstra, 95 exemplifying
the great principles and explaining the subtle language, in
order to guide the learners. After that he explained fully
the Y6ga discipline.
From this going through the desert forest south 96 iooo
li or so, we come to To-na-kie-tse-kia (Dhanakataka). 97
94 “ This is the chief, or complete, 96 In the translation of Hwui-lih,
thing.” Julien gives “vers le sud,” which
94 This also is a phrase to denote expression is quoted by Pergusson
the condition of Arhatship. (/. It. A. S., N.S., vol. vi. p. 262' ;
98 The title is defective. It pro- but it is simply “ going south ” in
bably refers to the Nydyadvdra - the original.
tdraka S'dstra ; but, on the other 97 Called also the Great Andhra
hand, this work was composed by country. Julien has Dhanakachdka 5
Nag&rjuna (see £. Nanjio’s Cata- the P&li inscriptions at Amar&vat!
loyue, 12231 The whole of the and N&sik give Dhamftaka$aka, for
passage in the text referring to Jina which the Sanskrit would be Dhan-
L obscure, and probably corrupt yakafaka or Dhanyaka^aka ; and in
BOOK x:]
DHANAKA TAKA.
22 X
T’o-na-kie-tse-kia (Dhanakataka).
This country is about 6000 li in circuit, and the
capital 98 some 40 li round. The soil is rich and fertile,
and is regularly cultivated, affording abundant harvests.
There is much desert country, and the towns are thinly
populated. The climate is hot. The complexion of the
people is a yellowish black, and they are by nature fierce
and impulsive. They greatly esteem learning. The con-
vents ( saiighdrdmas ) are numerous, but are mostly deserted
and ruined; of those preserved there are about twenty,
with 1000 or so priests. They nil study the law of the
Great Vehicle. There are 100 Deva temples, and the
people who frequent them are numerous and of different
beliefs.
To the east of the capital (the city ) bordering on ( lean-
ing against ) 99 a mountain is a convent called the Pftrva-
61I& (j Fo-po-shi-lo-seng). 100 To the west of the city lean-
ing against ( maintained by) a mountain is a convent
called Avarn&la. 101 These were (or, this was) built by
a former king to do honour to (for the sake of) Buddha.
an inscription of 1361 A.I>. we have
Dh&nyavatipura, and these would
identify the city of Dhariiiiakataka
with Dharanikota close to AmarA
vatl ( Ind. Ant., vol. xi. pp. 95 f.)
The symbol tse is equivalent to the
Sanskrit ta.
98 Mr. Fergusson concludes from a
report addressed to Government by
the late J. A C. Boswell, and also
from some photographs by Captain
Ross Thompson, that almost beyond
the shatlow of a doubt Bejw&d& is the
city described by Hiuen Tsiang {op.
cit., p. 263). But see Ind. Ant., ut cit.
99 The word is keu , to hold, to
rely on. In the Analects (vii. 6, 2)
there is the expression keu yu tilt ,
which Dr. Legge translates, “let
every attainment in what is good be
jirmly grasped.” I should suppose,
therefore, the text means that the
Ph.rva 4 ilA convent was supported by
or enclosed by a mountain on the
east of the city.
100 The symbol lo appears to be
omitted. Fo-lo-po would be equal to
Purva.
101 ’ O-fa-lo-shi’lo , Aparasild or
West Mount. Fergusson identifies
this with the AmaiAvatl tope. The
tope is 17 miles west of Bejw&dA
It stands to the south of the town
of Amar&vat!, which again is 20
miles north-north -west of Guntfir.
The old fort called Dharnikota
(which appears at one time to have
been the name of the district) is
just one mile west of Amar&vatl.
“This celebrated Buddhist tope
was first discovered by R&ja Ven-
katftdri N&yudu’s servants in A.D.
1796 : it was visited by Colonel
Mackenzie and his survey staff in
1797 ; it was greatly demolished by
the R&ja, who utilised the sculptured
222 RECORDS OF WESTERN COUNTRIES. [book*.
He hollowed the vallley, made a road, opened the moun-
tain crags, constructed pavilions and long (or, lateral)
galleries ; wide chambers supported the heights and con-
nected the caverns. 102. The divine spirits respectfully
defended ( this place)] both saints and sages wandered
here and reposed. During the thousand years following
the Nirvana of Buddha, every year there were a thousand
laymen 108 and priests who dwelt here together during
the rainy season. When the time was expired, all who
had 104 reached the condition of Arkats mounted into
the air and fled away. After the thousand years the lav-
marbles for building materials up
to the year 1816. It was again
visited by Colonel Mackenzie, who
made large excavations, in 1816.
Further excavations in 1835 (?); exa-
mined by Sir Walter Elliot, who
unearthed the ruins of the western
gateway in 1840. Excavations re-
commenced (by Mr. R. Sewell) in May
1877. Further excavations (by Dr.
James Burgess) in 1882-83. Sewell’s
List of Antiquarian Remains in Ma-
dras* vol. i. p. 63. For a full and
valuable account of the sculptures
of this tope see Fergusson, Tree ancl
Serpent Worship , also Burgess, Re-
port on the Amardvati Stdpa. An
inscription discovered by Dr. Burgess
among the stones of the stilpa proves
“ beyond doubt that the Amar&vati
stupa was either already built or was
being built in the second century
A.D., if not earlier” (Burgess, op.
cit.jp . 27).
io^ This would appear to refer to
his work in constructing a sort of
“ sacred way ” leading to the tope.
But the text does not supply any
information beyond the fact of the
excavations in connection with this
western mnghardma . But were
these excavations confined to “ the
high mountain on the west of the
town, full of caves, abutting on the
river?” Perhaps an explanatoin
may be found by supposing that the
excavation of the mountain, &&,
was independent of the building of
the sangh&rdma. In Hwui-lih there
is nothing said about the caverns,
galleries, and tunnels ; he simply
states that “the eastern and western
sanghdrdmas were built by a former
king of the country^and he thoroughly
searched through all the examples
(kivai shth , rules and patterns) [of
similar buildings] to be found in Ta-
hia.” Hiuen Tsiang says that “the
eastern and western convents were
built [the symbol ch'a in the text
is lih in Hwui-lih ; I regard it as a
misprint] by a former king,” and
then he goes on to say that “ he
moreover bored through the river
valley, hollowed out a road, divided
the crags, raised pavilions (turreted
chambers) with lateral galleries,
whilst wide chambers supported
(pillowed) the heights and con-
nected the caves.” This is all in-
dependent of building the sanghdr
rdmas. I must confess, however,
that the position of the stdpa,
seventeen miles west of the town,
and on the other side of the river,
seems to be a difficulty. With
reference to Ta-hia, it is generally
translated Baktria (Bretschneider,
Notices of Mediaeval Geography, &c.,
p. 197). The rules and patterns
of buildings in Baktria would, I
should suppose, be those of the
Greeks.
108 Fan fa, common disciples.
104 Or, it may mean all of them
attained the condition of Arhats.
BHA VA VI VEKA.
book z.]
*23
men and saints dwelt together ; but for the last hundred
years there have been no priests {dwelling here) in con-
sequence of the spirit of the mountain changing his shape,
and appearing sometimes as a wolf, sometimes as a mon-
key, and frightening the disciples ; for this reason the
place has become deserted and wild, with no priests to
dwell there.
To the south 106 of the city a little way is a great
mountain cavern. It is here the master of idstras P’o-
pi-fei-kia (Bh&vaviveka) 106 remains in the palace of
the Asuras (’O-ssu-lo), awaiting the arrival of Maitrfiya
BSdhisattva as perfect Buddha. 107 This master of ids-
tras was widely renowned for his elegant scholarship and
for the depth of his vast attainments {virtue). Externally
he was a disciple of Kapila 108 (Sankhya), but inwardly
he was fully possessed of the learning of N&garjuna. Hav-
ing heard that Dharmapala (Hu-fa-p’u-sa) of Magadha
was spreading abroad the teaching of the law, and was
making many thousand disciples, he desired to discuss
with him. He took his religious staff in hand and went.
Coming to Pataliputra (Po-ch’a-li) he ascertained that
Dharmapala Bodhisattva was dwelling at the B6dhi tree.
Then the master of idstras ordered his disciples thus :
“ Go you to the place where Dharmapala resides near the
Bodhi tree, and say to him in my name, ‘B&dhisattva
{i.e., Dharmapala) publishes abroad the doctrine {of Bud-
dha) bequeathed to the world : lie leads and directs the
105 According to the report quoted relating to K&svapa in the Kukku-
by Mr. Fergusson (op. cit ., p. 263), tap&da-giri, Julien has quite missed
“ immediately south of the town the sense ; he translates as though
{i.e., of Bejwada) is a singular Bh&vaviv6ka had become a Buddha,
isolated rock or hill, along whose 108 In the text it is “ externally
base and sides there are the remains he wore the clothes or costume of
of a considerable number of rock- the S&ftkhya (Sang-k’ie), that is, he
caves, &c.” was a foUower of Kapila by out-
106 In Chinese Tsing-pin, “ he ward profession. Julien has trans-
who discusses with dearness ” lated it as though Sang-k'ie were
(JuL); but in Wong-P&h (§ 193) equivalent to S&ng-kia-chi, but the
he is called Ming -pin, which seems symbols are quite different, and he
more accurate. For the story of this himself gives Sdnkhya as the equi-
doctor see Wong-Pfth (loc. cit.) valent of S&ng-k'ie (pp. 470, 527).
107 In this passage, as in the one
224 RECORDS OF WESTERN COUNTRIES. (book x.
ignorant. His followers look up to him with respect and
humility, and so it li^s been for many days ; nevertheless
his vow and past determination have borne no fruit!
Vain is it to worship and visit the Bddhi treei Swear to
accomplish your object, and then you will be in the end
guide of gods and men/ ” 109
Dharmap&la B&dhisattva answered the messenger thus :
“The lives of men {or, generations of men) are like a
phantom; the body is as a bubble. The whole day I
exert myself; I have no time for controversy ; you may
therefore depart — there can be no meeting.”
The master of Sastras having returned to his own
country, led a pure {quiet) life and reflected thus : “In the
absence of 110 Maitreya as a Buddha, who is there that
can satisfy my doubts ? ” Then in front of the figure of
the Bodhisattva Kwan-tsz’-tsai , 111 he recited in order
the Sin-to-lo-ni {. HrWaya-dli&rani ), 112 abstaining from
food and drink. After three years Kwan-tsz’-tsai Bodhi-
sattva apj eared to him with a very beautiful 113 body, and
io» This passage is obscure, and I
offer my translation only as tenta-
tive, It appears to me that the
message to the Bodhisattva was
couched ironically. Bh&vaviveka
challenges Dharmap&la on the
ground that his aim has not yet
been accomplished, and to go to the
B6dhi tree to worship is foolish and
inoperative. “Vow to accomplish
your purpose, and it shall be accom-
plished irrespective of worship or
humility.*’ This would seem to
have been the tendency of Nag&r-
juna’s teaching, and Bh&vaviveka,
though outwardly a follower of Ka-
pila, was yet full of N&g£rjuna’s
spirit.
110 That is, until Maitreya be-
comes Buddha, who is there that
can answer my doubts ? It is not
that Maitreya hm become Buddha,
but until he does so become.
111 This is indirectly a most im-
portant passage. It shows that Bh£-
vaviveka, who was imbued “with the
spirit of NAgdrjuna,” although pro-
fessedly a follower of Kapila, ex-
hibited his faith by going to Avald-
kitesvara. This, joined with the
story of Sadvaha excavating the
Brahmara (Durga) convent for N&-
garjuna, shows that the worship of
l)urga (the many-armed and the high)
was the chief feature in the spirit of
INagdrjuna’s teaching; in other
words, that the fusion between Bud-
dhism and the native worship of hill
gods dates from N&g&rjuna’s time,
and was brought about by his in-
fluence.
11 - ! This is a well-known stltra or
mantra, has been translated in the
Journal of the Jt. A. S., 1875, p. 27 ;
see also Bendall, Catalogue of MSS.,
&c., p. 1 1 7, add. 1485. The com-
position of this stltra may, I think
,be attributed to N&garjuna, as the
founder of the Mah&ydna doctrine.
113 This “ beautiful body ” of Ava-
lokite^vara seems to be derived from
foreign sources. The character of
BHA VA VI VEKA.
22 $
BOOK X.]
addressed the master of Sdstras thus : “What is your pur-
pose (will) ? ” He said, “ May I keep my body till Mai-
tr^ya comes.” Kwan-tsz’-tsai Bddhisattva said, “Man’s
life is subject to many accidents. The world is as a
bubble or a phantom. You should aim at the highest
resolve to be born in the Tushita heaven, and there, even
now , 114 to see him face to face and worship.”
The master of Sdstras said, " My purpose is fixed; my
mind cannot be changed .” 116 Bddhisattva said, “ If it is
so, you must go to the country of Dhanakataka, to the
south of the city, where in a mountain cavern a diamond-
holding ( Vajrapdni ) spirit dwells, and there with the
utmost sincerity reciting the Chi -king -Tcany-t’o-lo-ni
( Vajrapdnidhdrani ), you ought to obtain your wish.”
On this the master of Sdstras went and recited (the
dhdrani). After three years the spirit said to him, “What
is your desire, exhibiting such earnest diligence ? ” The
master of Sdstras said, “ I desire that my body may endure
till Maitreya comes, and Avalokite^vara Bodhisattva
directed me to come here to request the fulfilment (of
my desire ). Does this rest with you, divine being ? ”
The spirit then revealed to him a formula and said,
“ There is an Asura’s palace in this mountain ; if you ask
according to the rule given you, the walls will open, and
then you may enter and wait there till you see (Mai-
trSya).” “ But,” said the master of Sdstras, “ dwelling in the
dark, how shall I be able to see or know when the Buddha
the beauty may be seen from the 114 This is the aim of the true
plates supplied by Mr. B. Hodgson Buddhist convert, to be born in the
in the J. R. A * S. f vol. vi. p. 276. heaven of Maitreya after death, and
There can be little doubt that we there to hear his doctrine, so as to
have here a link connecting this be able at his advent to receive his
worship with that of Ardhvisura- instruction and reach Nirvdna. Op-
anahita, the Persian representative posed to this is the foreign theoiy of
of the beautiful goddess of “ pure a Western paradise,
water.” Compare Anaitis as Venus, 1U This exhibits the character of
and the Venus-moun tains in Europe Bh&vaviveka, who had charged
(Fensberg), the survival of the wor- Dharmap&la with want of a strong
ship of hill-gods. (See Karl Blind determination {oath). See ante t n.'
on “ water-gods,” &c., in the Con - 109.
temporary Review.)
226 RECORDS OF WESTERN COUNTRIES . [book X.
appears ? ” Vajrap&ni said, “ When Maitreya comes into
the world, I will then advertise you of it.” The master
of idstras having received his instructions, applied him-
self with earnestness to repeat the sentences, and for three
years, without any change of mind, he repeated the words
to a nicety {mustard-seed)} 1 * Then knocking at the rock-
cavern, it opened out its deep and vast recesses. Then an
innumerable multitude appeared before him looking about
them, but forgetful of the way to return. The master of
idstras passed through the door, and addressing the multi-
tude said, “ Long have I prayed and worshipped with a
view to obtain an opportunity to see Maitreya. Now,
thanks to the aid of a spiritual being, my vow is accom-
plished. Let us therefore enter here, and together await
the revelation of this Buddha.”
Those who heard this were stupified, and dared not
pass the threshold. They said, “This is a den of ser-
pents; we shall all be killed.” Thrice he addressed
them, and then only six persons were content to enter
with him. The master of idstras turning himself and
advancing, then all the multitude followed him with their
gaze as he entered. After doing so the stone walls closed
116 Julien translates this “ Bur un
graine de s<5nev<5.” Referring to
my translation in Wong-P&h, § 193,
I had the honour to correspond with
M. Julien on the subject, ho only
allowed that the point was worthy
of consideration. His words are
these : “ II me semble au contraire
que cela signifie que la puissance des
dhdrani recites sur une graine de
sdnev6 fut telle que cette graine,
inalgrd sa ldgdrite extreme, put,
etant projetde sur la pierre, la faire
s’entrouvrir comme si elle avait 4 t 6
frappde avec un instrument d’une
force, d*un poids extraordinaire.”
But there is something to be said on
the other side. To repeat a formula
“ to a mustard-seed,” is to repeat it
perfectly {ad unguent) ; hence the
same of Siddh&rtha, “ the perfect ”
(yih-tsai-ishing), the son of &uddho-
dana, the promised Buddha, was
just this, “ the white mustard-seed ”
(Siddh&rtha), because he was 44 per-
fectly endowed.” Whether the
phrase, “faith as a grain of mustard-
seed ” ((Sis k6kkov atvdireo) s) does not
mean “ perfect faith ” (an Oriental-
ism introduced into Palestine, c5s
used for iuj s, or irptis) is a point I
shall not urge ; but probably the
familiar story of 44 Open Sesame”
is derived from the legend of Bh&va-
viveka and the “ mustard - seed.”
Both AU Baba and the master of
sdstras succeeded in opening the
cavern gate by a “mustard-seed”
formula. Cunningham connects the
name of the place, I)hfirani-k6$a»
with this legend {Anc* Geog. t p.
538)-
CH U-LI-YE—CHOLA.
22 7
BOOK X.]
behind them, and then those left without chided them-
selves for neglecting his words addressed to them.
From this going south-west 1000 li or so, we come to
the kingdom of Chu-li-ye (Chulya).
Chu-li-ye (Chulya or Ch6la).
The country of Chulya (Cliola) is about 2400 or 2500 li
in circuit ; the capital is about 10 li round. It is deserted
and wild, a succession of marshes and jungle. The popu-
lation is very small, and troops of brigands go through the
country openly. The climate is hot ; the manners of the
people dissolute and cruel. The disposition of the men
is naturally fierce ; they are attached to heretical teaching.
The sdnghdramas are ruined and dirty as well as the
priests. There are some tens of Deva temples, and many
Nirgrantha heretics.
At a little distance south-east of the city is a st&pct
built by A^oka-raja. Here Tatli&gata in old time dwelt,
and exhibited liis spiritual power, and preached the sublime
law, and defeated the heretics, delivering both men and
Devas.
Not far to the west of the city there Is an old sanglid-
rdma. This was the place where Ti-p’o (D&va) Bodhi-
sattva discussed with an Arhat. In the first instance,
Deva BSdhisattva heard that in this convent there was an
Arhat called Uttara (Wu-ta-lo) who possessed the six
supernatural powers ( shadabhijnds ), and the eight vimok-
shas ( means of deliverance ); forthwith he came from a
distance to observe his manner as a model. Having
arrived at the convent, he asked the Arhat for a night’s
lodging. Now in the place where the Arhat lived (in his
cell ) there was only one bed. Having entered, in the
absence of a mat, he spread some rushes on the ground,
and showing it to him, begged him to be seated. Having
taken the seat, the Arhat entered into samddhi , and came
out of it after midnight. Then Diva proposed to him his
228 RECORDS OF WESTERN COUNTRIES . [book x.
doubts, and prayed him to answer them. The Arhat took
up each difficulty and explained it. DSva, closely exa-
mining each word, pressed his difficulties in the way of
cross-examination, till after the seventh round of discussion
the Arhat closed his mouth and declined {was unable) to
reply. Then using secretly his divine faculties, he passed
into the Tushita heaven, and there questioned Maitreya.
MaitrSya gave the required explanations, but because of
their character he added, “ This is the celebrated D§va
who for a succession of kalpas has practised religion, and
in the middle of the Bhadra-kalpa ought to attain the
condition of Buddha. You do not know this. 117 You
should greatly honour him and pay him reverence.”
In a moment he returned to his seat, and once more
entered on a clear explanation {of the difficulties), winch
he expressed in great precision and language. DSva
addressing him said, “ This is the explanation of the holy
wisdom of Maitreya Bodhisattva. It is not possible for
you, reverend sir, to have discovered such profound
answers” Then the Arhat said, “It is so, in truth; the
will of Tath&gata.” On this, rising from his mat, he
offered him worship and profound reverence and praise.
Going from this south, we enter a wild forest district,
and passing 1500 or 1600 li, we come to the country of
Ta-lo-pi-ch’a (Dravida).
Ta-lo-pi-ch’a (DkAvida).
This country is about 6000 li in circuit; the capital
of the country is called Kanchipura (Kin-chi-pu-lo), 118
and is about 30 li round. The soil is fertile and regularly
cultivated, and produces abundance of grain. There are
117 Or, do you not know this ? opening (mouth) of the southern
118 This must be Conjiveram. sea of India, and in the direction
I do not think the text in Hwui-lih of Sinhala the water journey is three
can be construed as Julien takes it days.” It seems to imply that Con-
“ the town of Kin-chi is situated or jiveram was the central town from
a port of the sea.” The original runs which the traffic to Ceylon was con-
thus : “ The town of Kin-chi is the ducted.
DR A VIDA .
229
BOOK X.]
also many flowers and fruits. It produces precious gems
and other articles. The climate is hot, the character of
the people courageous. They are deeply attached to the
principles of honesty and truth, and highly esteem learning;
in respect of their language and written characters, they
differ but little from those of Mid-India. There are some
hundred of sanghdramas and 10,000 priests. They all
study the teaching of the Sthavira (Chang -tso-pu) school
belonging to the Great Vehicle. There are some eighty
D&va temples, and many heretics called Nirgranthas.
Tath&gata in olden days, when living in the world, fre-
quented this country much ; he preached the law here and
converted men, and therefore A 66 ka-r&ja built stdpas over
all the sacred spots where these traces exist. The city
of Kanchipura is the native place of Dliarinap&la BoJliis-
attva . 119 He was the eldest son of a great minister of the
cuuntry. From his childhood he exhibited much cleverness,
and as he grew up it increased and extended. When he
became a young man , 120 the king and queen condescended
to entertain him at a (marriage) feast. On the evening
of the day liis heart was oppressed with sorrow, and being
exceedingly afflicted, he placed himself before a statue of
Buddha and engaged in earnest prayer (supplication).
Moved by his extreme sincerity, the spirits removed him
to a distance, and there he hid himself. After going many
hundred li from this spot he came to a mountain convent,
and sat down in the hall of Buddha. A priest happening
to open the door, and seeing this youth, was in doubt
whether he was a robber or not. After interrogating
him on the point, the BSdhisattva completely unbosomed
himself and told him the cause ; moreover he asked per-
mission to become a disciple. The priests were much
astonished at the wonderful event, and forthwith granted
his request. The king ordered search to be made for him
in every direction, and at length finding out that B 6 dhi-
119 Ta-mo-po-lo-p’u-sa, in Chinese Hu-fa, “ defender of the law. 1 '
320 Assumed the cap, toga virilu.
230 RECORDS OF WESTERN COUNTRIES. [book x.
sattva had removed to a distance from the world, driven 121
by the spirit (or, spirits), then he redoubled his deep
reverence and admiration for him. From the time that
Dharmap&la assumed the robes of a recluse, he applied
himself with unflagging earnestness to learning.. Con-
cerning his brilliant reputation we have spoken in the
previous records. 122
To the south of the city not a great way is a large
sanghdrdma , in which men of the same sort, renowned for
talent and learning, assemble and stop. There is a stupa
about ioo feet high which was built by A^oka-raja. Here
TatMgata, dwelling in old days, repeated the law and
subdued the heretics, and converted both men and D6vas
in great number.
Going 3000 li or so south from this, we come to the
country of Mo-lo-kiu-ch’a (Malakftta).
MO-LO-KIU-CII’a (MALAKtiTA).
This country 123 is about 5000 li in circuit ; the capital
is about 40 li. The land and fields are impregnated with
121 Both here and in the preced-
ing portion of the narrative the
phrase used is shin fu , which may
either mean “carried by spirits”
(in the sense of divine spirits). or
“driven by his own spirit.” Julien
adopts the former rendering. We
should in this case have expected
to find the phrase kwei shin , instead
of shin. Hwui-lih, however, tells us
that it was “a great king of the
spirits ” (one of the Mahadeva-r&jas)
that carried him away.
122 See ante, vol. i. p. 238. Tor
some account of his writings, com-
pare Hwui-lilt, book iv. p, 191 (Jul.);
gee also note 87, book ix.
123 The distance given (3000 li or
so) south from Conjiveram seems
to be excessive. But none of the
distances given by Hiuen Tsiang
from hearsay are to be depended on.
Compare, for example, the distance
given from Charitra, in Orissa, to
Ceylon, viz., about 20,000 U. This
part of the pilgrim’s itinerary is be-
set with difficulties. In the text
before us, the use of the symbol
hing would denote that he went
personally to the Malakufca king-
dom, but in Hwui-lih we are told
that he heard only of this country,
and his intention was evidently to
embark, probably at the mouth of
the Conjiveram river, for Ceylon,
when he heard from the priests who
came from that country to Kin-chi
of the death of the king K&ja Buna
Mugal&n and the famine. Mr. Fer-
gusson, assuming Nellore to have
been the capital of Chola (I may
here notice, by the way, that the
symbols used for this country are
the same both in Hwui-lih and the
Si-yu-ki, so that the “Djourya”
adopted by Julien in the Life of
Hiuen -Tsiang is the same as
“ Tchoulya ” in the Si-yu-ki), is
MALAKUTA.
231
BOOK X.]
salt, and the produce of the earth is not abundant. All
the valuables that are collected in the neighbouring islets
are brought to this country and analysed. The tempera-
ture is very hot. The men are dark complexioned. They
are firm and impetuous in disposition. Some follow the
true doctrine, others are given to heresy. They do not
esteem learning much, but are wholly given to commercial
gain. There are the ruins of many old convents, but only
the walls are preserved, and there are few religious fol-
lowers. There are many hundred Deva temples, and a
multitude of heretics, mostly belonging to the Nirgranthas.
Not far to the east of this city is an old saiighdrdma
of which the vestibule and court are covered with wild
shrubs; the foundation walls only survive. This was
built by Mahendra, the younger brother of A^oka-rfija.
To the east of this is a sttipa, the lofty walls of which
are buried in the earth, and only the crowning part of the
cupola remains. This was built by A6oka-raja. Here
disposed to refer Kin-chi-pu-lo to to Malaktita, Dr. Burnell has shown
NAgapattaiiam, and so get over the ( loc . cit.) that “this kingdom was
difficulty which arises from Hwui- comprised roughly in the delta of
lih’s remark that “ the town of Kin- the Kaveri.” This would lead us
chi is at the sea-mouth on the to suppose that the capital was
water-road to Ceylon,” and also the somewhere near Kumbhagh6nam or
distance from Nellore of 1500 or Avflr ; but how then shall we ac-
1600 li. But this would involve us count for the 3000 li of Hiuen-
in subsequent difficulties ; the name Tsiang ? the actual distance south
of K&iichipura, moreover, is the from Conjiveram to this neigh*
well-known equivalent for Conji- bourhood being only 150 miles, or,
veram, and it is impossible to dis- at most, 1000 li. For an account
regard this. M. V. de St. Martin, of Kumbhagh6nam, see Sewell, Lists
relying on Hwui-lih, says (Mtmoire, of Antiq. Remains in Madras,
p. 399) that Hiuen-Tsiang did not vol. i. p. 274. Dr. Burnell gives
go farther south than Kfinchipura, the name MalaikArpam as pos-
but, on the other hand, Dr. Burnell sibly that by which Kumbhaghdnam
is of opinion that Hiuen-Tsiang was known in the seventh century
returned from Malakftta to K&fichi- {ibid.) In a note the Chinese editor
pura ( Ind . Ant, vii. p. 39). It is remarks that Malakti^a is also called
certain that on his way to the Kon- Chi-mo-lo ; Julien restores this to
kan he started from Dr^vida ; lam Tchimor (p. 121, n.), and also to
disposed, therefore, to think that he Tchimala “ the Simour of M. Rein-
did not go farther south than Kin- aud” (Jul., iii. 530). I have given
chi. In this case the subsequent reasons for thinking that Chi-mo-lo
account he gives us of Malakftta, is the equivalent for Ktim&r (/. JL
Mount Malaya, and Potaraka, is A. S. } vol. xv. p. 337).
derived from hearsay. With regard j
S3* RECORDS OF WESTERN COUNTRIES . '[books.
TatMgata in old days preached the law and exhibited his
miraculous powers, and converted endless people. To
preserve the traces of this event, this memorial tower was
built. For yeaTs past it has exhibited spiritual signs, and
what is wished for in its presence is sometimes obtained.
On the south of this country, bordering the sea, are the
Mo -la- ye (Malaya) mountains , 124 remarkable for their
high peaks and precipices, their deep valleys and mountain
torrents. Here is found the white sandal-wood tree and
the Chan-t' an-ni-p’ o (Chandantiva ) 125 tree. These two are
much alike, and the latter can only be distinguished by
going in the height of summer to the top of some hill,
and then looking at a distance great serpents may be seen
entwining it : thus it is known. Its wood is naturally cold,
and therefore serpents twine round it. After having noted
the tree, they shoot an arrow into it to mark it . 126 In the
winter, after the snakes have gone, the tree is cut down.
The tree from which Kie-pu-lo ( Karpura ) scent is pro-
cured , 127 is in trunk like the pine, but different leaves and
flowers and fruit. When the tree is first cut down and
sappy, it has no smell ; but when the wood gets dry, it
forms into veins and splits; then in the middle is the
scent, in appearance like mica, of the colour of frozen
snow. This is what is called (in Chinese) long-nao-hiang ,
the dragon-brain scent.
124 These mountains, or this moun- the latter cannot be confined to the
tain, bordering on the sea, may either delta of the K&veri, but must be
represent the MalaMr Ghats gene- extended to the southern sea-coast,
rally, or, more probably, the detached This would explain the alternative
mass of theGhdts south of the Koim* name of Chiino-lo (Kumar). Malaya
batur gap, apparently the true Ma- means any “ mountainous region,
laya of the Pauranik lists. See 125 That is, a tree “ like the eandal-
Ind. Ant., vol. xiii. p. 38; Sewell, wood ” (Jul., n. 1).
op. cit. f p. 252. The term Ma-la-yo 126 Compare Julien, note 2 (in
is also applied to a mountainous loro), and Burnouf, Introd. to Bud -
district in Ceylon, of which Adam’s dhism , p. 620. The Malaya moun-
Peak is the centre ('Childers, Pali tain is called Chandanagiri, part
j Diet., sub voc.); -compare/. R. A. of the southern range of the Ghdts,
N.S., vol. xv. p. 336. It would seem, because of the sandal-wood found
at any rate, if this district of Malaya, there (Monier Williams, Sansc. Diet.
“bordering on the sea/’ was a part s. v. Chandana).
of the kingdom of Malakf^a, that 127 That is, camphor.
MOUNT POTALAKA.
*33
BOOK X.}
To the east of the Malaya mountains is Mount Po-ta-
lo-kia (P6talaka). 128 The passes of this mountain are very
dangerous ; its sides are precipitous, and its valleys rugged.
On the top of the mountain is a lake ; its waters are clear
as a mirror. From a hollow proceeds a great river which
encircles the mountain as it flows down twenty times and
then enters the southern sea. By the side of the lake is a
roclc-palace of the D6vas. Here Aval6kit§£vara 129 in coming
and going takes his abode. Those who strongly desire to
see this Bodhisattva do not regard their lives, but, cross-
ing the water (fording the streams ), climb the mountain
forgetful of its difficulties and dangers; of those who
make the attempt there are very few who reach the
summit. But even of those who dwell below the moun-
tain, if they earnestly pray and beg to behold the god,
sometimes lie appears as Tsz’-tsai-t’ieu (Isvara-deva), some-
times under the form of a \ ogi (a P&msupata ) ; he ad-
dresses them with benevolent words and then they obtain
their wishes according to their desires.
Going north-east from this mountain, on the border 180
of the sea, is a town ; 131 this is the place from which they
128 The situation of this mountain
has been discussed (/. R. A. S., N.S.,
vol. xv. p. 339 ff.
1 9 See vol. i. p. 60, n. 210.
330 The symbol used implies “a
division of the sea,” as though it
were at a point where the sea
divided into an eastern and western
ocean.
181 There is no name given ; it is
Bimply stated there is a town from
which they go to Ceylon. If it
were intended to give the name
Charitrapura to it, there would be
no symbol between the word for
“ city or town ” and the word “ go.”
M. Julien’s parenthesis has misled
Dr. Burnell and others. Dr. Bur-
nell has also argued on a mistaken
translation as to the position of
this town, which he identifies with
K&vdripaftanaip (Ind. Ant , vol. vii.
p. 40b Julien says, “Going from
Malakfita in a north-eastern direc-
tion, on the borders of the sea is
a town (called Che-li-ta-to, Chari-
trapura).” Conf. ante , p. 105, n.
55. But, in fact, the original
states. “ Going from this mountain,
i.e., Mount Malaya, in a north-
eastern direction, there is a town at
the sea- dividing.” So that Dr. Bur-
nell's conclusions, so for as this part
of his argument goes, are not sup-
ported by the text. On the other
hand, it is stated by I-tsing that
“ going west thirty days from Que-
d&h, merchants used to arrive at
Ndgavadana, whence after two
days’ voyage they reach Ceylon”
(/. R. A . S., N.S., vol. xiii. p. 562).
This looks as though Ndgapattan&m
were the town referred to by Hiuen
Tsiang.
£34 RECORDS OF WESTERN COUNTRIES. [book x.
start for the southern sea and the country of Sang-kia-
lo (Ceylon). It is said commonly by the people that
embarking from this port and going south-east about
3000 li we come to the country of Siihhala.
END OF BOOK X.
( 235 )
BOOK XI.
Contains an account of twenty-three kingdoms , viz., (i) Sdng-kiarlo ;
(2) Kong-lcien-na-pu-lo ; (3) Mo-ho-la-c 9 ha ; (4) Po-lu-kie-che-p' 0 j
(5) Mo-la-p'oj (6) O-dha-lij (7) Kie-ch’a; (8) Fa-la-pi; (9)
’O-nan-to-pu-lo ; (10) Su-la-ctia; (11) Kiu-che-lo; (12) U-she-
yen-na; (13) Shi-kie-tu; (14) Mo-hi-chi-fa-lo-po-loj (15) Sin-toy
(16 ) Mo-lo-san-pu-lo / (17) Po-fa-to; (18) O-tien-p' o-chi-lo ; (19)
Long-kie-lo ; (20) Po-la-ssej (21) Pi-to-shi-lo ; (22) O-fan-c’hay
(23) Fa-larna.
SXng-kia-lo (Simhala). 1
The kingdom of Siinhala is about 7000 li in circuit ; 2 * * * * *
the capital is about 40 li round. The soil is rich and
fertile ; the climate is hot ; the ground is regularly culti-
vated; flowers and fruits are produced in abundance.
The population is numerous ; their family possessions are
rich in revenues. The stature of the men is small. They
are black complexioned 8 and fierce by nature. They love
learning and esteem virtue. They greatly honour religious
excellence, and labour in the acquisition of religious merit.
1 Simhala or Ceylon was not
visited by Hiuen Tsiang, fdr reasons
given in the last book. Fa-hian,
however, resided in the island for
two years (cap. 40). For the vari-
ous names by which this island has
been known, we may refer to Vin-
cent {Navigation of the A ncients , &c.)
Colonel Yule doubts whether we
owe the name Ceylon or Seilan to
Simhala {Marco Polo , if. p. 254,
note 1). Childers traces the deriva-
tion of the word Elu to this name
Slhala ( Notes on the Sinhalese Lan-
guage), See 2 nd, Ant, vol. xiii. pp.
33 &
2 For the exaggerated reports
concerning the size of this island,
we may refer to Tennent’s Ceylon ,
cap. i., and Yule, Marco Polo (vol.
ii. p. 254, n. 1). The circuit of the
island is really under 700 miles.
We must therefore allow 10 li to
the mile if Hiuen Tsiang’s state-
ment is to be received. Fa-hian is
much more nearly correct in his
figures, but in his account we must
substitute length for breadth (cap.
37 )-
a This must refer' to the Tamil
population. The Sinhalese are tall
and comparatively fair.
236 RECORDS OF WESTERN COUNTRIES. [book xi.
This country was originally {called) P&o-cliu 4 (Ratna-
dvipa), because of the precious gems found there. It was
occupied by evil spirits . 5
After this there was a king of a country of Southern
India, whose daughter was affianced in a neighbouring
country. On a fortunate day, having paid a compli-
mentary visit, she was returning when a lion met her on
the way. The servants of the guard left her and fled from
the danger. Resting alone in her car, her heart was
resigned to death. At this time the lion king, taking the
woman on liis back, went away and entered a lone valley
in the deep mountains . 6 He caught the deer and gathered
the fruits according to their season, with which to nourish
her. In the course of time she brought into the world a
boy and a girl. In form and features they resembled
human beings, but in disposition they were like the beast
tribes.
The youth gradually grew up, and was possessed of
great bodily strength, so that he could subdue the wildest
4 That is, the “isle or islet of 241 n. ; Burnouf, Introd., pp. 19S f.
gems.’ 5 So it was called by the It owes its origin probably to the
Arabs of the ninth century (Yule, rape of a woman during a seaboard
op. cit., p. 255). The Javanese raid. Some of the northern tribes
word for precious stone is sela, and (invaders of India) affected the
from this, some think, comes the name of lion (simha or li). Compare
word Sailtfn or Ceylon (ibid. ) In Fo-sho , v. 1788. There are three
any case the name itself, “gem- events (obscure in themselves, yet
island/’ was an old one ; the regular perhaps connected) which happened
formation would give us Ratna- in India about the time of Buddha :
dvipa. (i.) The invasion of north-west of
5 The construction of the text India by the Vrljjis ; (2.) the in-
and context is a little unusual. It cursion of Yavanas into Orissa ; (3.)
seems to imply that because the the invasion and conquest of Ceylon
island abundantly possessed gems by Vijaya. These events may have
and precious stones, it was a resting- had a mutual relationship ; the
place for demons and spirits, or pressure of the Yjtfjjis from the
demons. Of course it refers to the north-west would drive the inter-
Rakshasls or Yakkhinis. Comp, mediate tribes on Orissa, and from
Weber, Pdmdya^a, p. 25 (Boyd’s Orissa some of the adventurers
translation). . would start for fresh conquests by
6 For notices of this legend see sea Precisely similar events oc-
Prof. Vasconcellos Abreu, Frogmen - curred in the west a few centuries
toe cF uma tentaliva de Eetudo ecolias- afterwards. Compare Fergusson,
tico da Epopeia Portugueza (Lisboa, Cave Temples of India , p. 58 ; Beal,
1880), pp. 40-75 ; or Ind . Ant., voL Abstract of Four Lectures , Introduc-
ed! pp. 33 ff. Dipavarhm, ch. tion, ix., x., xi., and also the sculp-
ix. 5 Lassen, Ind. Alt., voL i. p. tures in the Ganesa Gumpha and
BOOK XL]
THE LEGEND OF SIMHA.
2 37
beasts. When he came to man’s estate , 7 the wisdom of
his manhood also came, and he asked his mother, saying,
“ What am I to be called ? My father is a savage beast,
and my mother is a human creature. But as you differ
in kind, how can you have lived together?” Then the
mother related the old story, and told it to her son. Her
son, replying, said, “Men and beasts are of different
kinds. We ought to hasten away from this.” The mother
replied, “ I should have fled long ago, but I cannot help
myself.” Then the son from that time forth stopped at
home whenever his father, the lion, roamed forth through
the mountain passes, with a view to escape the difficult
( position in which they were placed ). And now on a cer-
tain occasion, his father having gone forth, he proceeded
to carry away his mother and sister to a village inhabited
by men. The mother then said, “ You ought, both of you,
to keep this matter secret, and say nothing about the first
transaction, for if people were to come to hear of it, they
would lightly esteem us.”
On this she returned to her father’s country, but it no
longer belonged to her family, and the sacrifices of her
ancestors had all died out. Having taken refuge in the
town, all the men addressed her, saying, “From what
kingdom do you come ? ” She said, “ I belong to this
country. Having wandered through strange places, we
have come back, mother and son together (to our
home ).”
Then the village people were moved with pity, and pro-
vided them with necessary food. And now the lion king
returning to his place, saw no one there. Thinking with
affection of his son and daughter, he was moved with
rage, and went away through the mountains and valleys,
and roamed through the towns and villages, roaring
frightfully and destroying the people, slaughtering and
mangling every living thing. The town-folk went forth,
Koni ka Nur caves, Fergusson, op, 7 Reached the age of twenty
cit., pi. i. years. — Julien.
238 RECORDS OF WESTERN COUNTRIES. [b6ok xi.
therefore, to pursue and capture him, in order to kill him.
They beat the drums, sounded the conch, and with their
bows and spears formed a large company; but yet they
lagged behind ( ’delayed ) in order to escape danger. Then
the king, fearing that their courage was little , 8 organised
a band of hunters to capture the lion. He himself went
with an army consisting of the four kinds of troops,
amounting to tens of thousands, and beat through the
woods and jungle, and traversed the mountains and valleys
(in search of their prey). The lion raising his terrible roar,
men and beasts flee in consternation.
Not being captured in the hunt, the king again made a
proclamation, and promised that whoever captured the
lion and freed the country from the affliction should be
largely rewarded and his reputation widely published.
The son, hearing the royal decree, spake to his mother
and said, “We have suffered much from hunger and cold.
I certainly will answer to the appeal. Perhaps we may
thus get enough to support us.”
The mother said, “You ought not to think of it; for
though he is a beast, yet he is still your father. What
though we be wretched through want ? this is no reason
why you should encourage a wicked and murderous
thought.” 9
The son said, “ Men and beasts are of a different kind.
What room is there for the question of propriety in such
a matter as this ? Why should such a thought interfere
with my plan ? ” So seizing a knife and concealing it in
his sleeve, he went forth to answer to the appeal. On this
a thousand people and ten thousand horsemen assembled
in crowds (Wee the clouds and vapour). The lion lay hid
in the forest, and no one dared to approach him. On this
the son forthwith advanced to him, and the father, tame
and crouching, forgot in his sense of loving affection all
8 The virtue (viz., of manliness) 8 Wicked, i.e. t unnatural, against
which influenced them did not pre- nature,
vail (far).
book XI.] THE LEGEND OF SIMHA. 239
his previous hate. Then he (the son) plunged the knife
into the middle of his bowels, but he still exhibited the
same love and tenderness, and was free from all anger or
revengeful feeling even when his belly was ripped up,
and he died in agony . 10
The king then said, “ Who is this man who has done
such a wonderful deed?” Allured by promises of re-
ward on the one hand, and alarmed by fear of punish-
ment on the other, if he kept back anything, he at last
revealed the whole from beginning to end, and told the
touching story without reserve. The king said, “Thou
wretch ! if thou wouldest kill thy father, how much more
those not related to thee ! Your deserts indeed are great
for delivering my people from the savage cruelty of a
beast whose (j passions) it is difficult to assuage, and whose
hateful tempers are easily aroused ; but to kill your own
father, this is a rebellious (unnatural) disposition. I will
reward your good deed largely, but you shall be banished
from the country as the punishment of your crime.
Thus the laws will not be infringed and the king’s
words not violated.” On this he prepared two large
ships (boats) in which he stored much provision (cured
rice or other grain). The mother he detained in the
kingdom, and provided her with all necessary things as
the reward of the service done. The son and daughter
each were placed in a separate boat, and abandoned to
the chance of the waves and the wind. The boat in
which the son was embarked, driven over the sea, came
to this Ratnadvipa. Seeing it abounded in precious
gems, he took up his abode here.
Afterwards merchants seeking for gems frequently
came to the island. He then killed the merchant chief
and detained his children. Thus he extended his race.
His sons and grandsons becoming numerous, they pro-
* The cave pictures from Ajanpl the history of Vijaya and the “lion”
given in Mrs. Speir’s Life in Ancient legend; see also Burgess, Cave
India, pp. 300 2. seem to refer to Templet, Ac., pp. 312 f.
240 RECORDS OF WESTERN COUNTRIES. [book xi.
ceeded to elect a king and ministers and to divide the
people into classes. They then built a city and erected
towns, and seized on the territory by force ; and because
their original founder got his name by catching a lion , 11
they called the country ( after his name) Siiiihala.
The boat in which the girl was embarked was driven
over the sea till it reached Persia (Po-la-sse), the abode
of the western demons, who by intercourse with her
engendered a clan of women-children, and therefore the
country is now called the Country of the Western
Women ; — this is the reason.
The men of the Siiiiha kingdom are small in stature
and black-complexioned ; they have square chins and
high foreheads ; they are naturally fierce and impetuous,
and cruelly savage without hesitation. This is from their
inherited disposition as descended from a beast ; but
another version of the story is that they are very brave
and courageous.
The records of the Buddhist religion say: In the
middle of a great iron city of this Piatnadvipa (P’ao-chu)
was the dwelling of the Kakshasi women (Lo-t’sa). On
the towers of this city they erected two high flagstaff's
with lucky or unlucky signals, which they exhibited
according to circumstances 12 {to allure mariners ), when
merchants came to the island (. Ratnadvipa ). Then they
changed themselves into beautiful women, holding
flowers and scents, and with the sound of music 18 they
went forth to meet them, and caressingly invited them
11 Chih - sse - Ucu , lion-catching ; the favourable flag or signal was
this seems also to be the meaning shown; but if she kept away on her
of sirfihala , where la means to catch voyage, then the unfavourable
or take. The DiparartiSa brings signal was displayed. Or it may
Vijaya, the son of Siihha, from mean that the signal was to allure
Simhapura in L&Ja (Gujarat). mariners.
12 « if circumstances were pro- 18 The curious parallel between
pitious, they agitated the lucky the ways of these Hfikshasis and
flag or drapery ; if they were un- the Sirens has attracted frequent
fortunate or unlucky, they moved notice. Compare Pausanias, book
the unpropitious signal.” It would x. cap. vi. Xeip^pup vrjffos &v&ir\£{as
seem to mean that if a ship drew dorewr, viz., of those who had lis-
near the shore as if to anchor, then tened to their songs. Homer, Odys.,
BOOK xi.] LEGEND OF SIMHA. 24 t
to enter the iron city ; then having shared with them all
sorts of pleasure, they shut them up in an iron prison,
and devoured them at their leisure.
At this time there was a great merchant of Jambu-
dvipa called Sang-kia (Siihha) whose son was called Sang-
kia-la (Siiiihala), His father having grown old, he was
deputed to take charge of the house (family) \ he em-
barked, therefore, with 500 merchants to seek for pre-
cious stones ; driven by the winds and waves, they came
to Ratnadvipa.
Then the Rakshasis, displaying the lucky signal, began
to wave it, and went forth with scents and flowers and
the sound of music to meet them, and invite them to
enter the iron city. The prince of the merchants ac-
cordingly, matched with the queen of the R&kshasis,
gave himself up to pleasure and indulgence. The other
merchants also selected each one a companion, and so,
in the course of time, a son was born to each. After
this, the Rakshasis, feeling tired of their old partners*
love, ( were preparing to) shut them up in the iron prison,
and to seek new companions among other merchants.
At this time, Sang-kia-la, moved in the night by an
evil dream, and impressed with a sense of its bad augury,
sought some mode of escape, and coming to the iron
stronghold, he heard the sounds of piteous cries within.
Forthwith he climbed a great tree, and questioned them,
saying, “ Who are you thus bound, and why these miser-
able cries ? ” They replied, “ Do you not know then
that the women who occupy this place are all B&k-
skasis? In former days, they allured us to enter the
city with festive sounds of music, but when you arrived,
they shut us up in this prison, and are gradually devour-
ing our flesh. Now we are half eaten up ; your turn too
will soon come.”
xii. 17S, &c., with the account in Ind . Antiq., vol. x. p. 291, and the
the text and in the Bomantio Academy , Aug. 13, 1881, pp. 120,
Legend of Buddha, p. 339. See also 12 1.
VOL. II.
242 RECORDS OF WESTERN COUNTRIES, ; paooK xi
Then S&ng-kia-la (Siihbala) said, “By what device
then may we escape this danger ? ” They replied, and
said, “We hear that on the sea-board there is a divine
horse , 14 and whoever prays with supreme faith he will
safely carry him across.”
Siriihala having heard this, secretly told the merchants
liis companions to assemble altogether on the sea-shore
and there to offer up fervent prayers for deliverance. Then
the divine horse came and addressed the men and said,
“ Each one of you grasp my hairy coat and look not
behind ; then will I deliver you and transport you across
the sea out of danger's way. I will conduct you back to
Jambudvlpa, to your happy homes {country).”
Then the merchants, obeying his directions, did each
one implicitly as commanded. They seized the hairy coat
{of the divine horse). Then he mounted aloft, traversed
through the clouds, and passed the sea to the other side.
Then the Bakshasis, perceiving all at once their hus-
bands had escaped, spake one to another in surprise,
and asked where they had gone. Then, taking each
her child, they traversed to and fro the air. Perceiving,
then, that the merchants had just left the shore, they
issued a general order to unite in their flight to follow
them. Not an hour had passed but they encountered
them, and then, with mingled joy and tears, they came,
and for a time restraining their grief they said, “We
thought ourselves happy when first we met you, and made
it our care to provide you homes, and for long have
loved and cherished you, but now you are departing
and deserting your wives and children, leaving them
desolate. Who can bear the terrible grief that afflicts us !
We pray you stay your departure and turn again with us
to the city.”
14 The horse is caUed K6si in the departure of merchants (see
the AbMniahb'amana Sfttra, ( Mo - note in the Romantic Legend),
inantic Legend, Joe. cit.) The re- Av«ldkit4svara is often spoken of
ference appears to be to the change as a white horse, i.e., as one who
of monsoon, which would favour oame across the sea.
BOOK XI.] LEGEND OF SIMHA . 243
Bufc the minds of the merchants were as yet unwilling
to consent. The Eakshasis, seeing their words had no
effect, had recourse to seductive blandishments, and by
their conduct excited the feelings of the merchants ; in
consequence of which, being unable to suppress their
tender emotions, their steadfastness forsook them, and,
hesitating to go on, they paused, and at length returned
in company with the K&kshasis. The women, saluting
and congratulating each other, closely holding to the men,
went back.
Now the wisdom of Siihhala was deep, and his firm
purpose remained unchanged, and so he succeeded in
traversing the ocean, and thus escaped the danger.
Then the queen of the E&kshasis returned alone to the
iron city ; on which the other women addressing her said,
“ You are without wisdom or astuteness, and so you are
abandoned by your husband ; since you have so little
cleverness or capacity you cannot dwell here.” On this
the Eakshasi queen, taking her child, hastened her flight
after Simliala. She indulged before him in excessive
blandishments and entreated him tenderly to return.
But Simhala repeated with his mouth some spiritual
charms, and with his hand brandishing a sword, he said,
“ You are a Eakshasi and I am a man, men and demons
belong to different classes, there can be no union between
such; if you trouble me further with your entreaties I
will take your life.”
The Eakshasi woman, knowing the uselessness of further
parley, darted through the air and disappeared. Coming-
to Siihliala's house, she addressed his father Siihha, and
said, “ I am a king's daughter belonging to such and such
a country. Siihhala took me as his wife, and I have
borne him a son. Having collected gems and goods, we
were returning to my lord's country when the ship,
driven by the winds and the sea, was lost, and only I, ray
child, and Siihhala were saved. After crossing rivers and
mountains with great difficulty, hungry and worn out, I
2-14 RECORDS OF WESTERN COUNTRIES, [book xj.
said a word displeasing to my husband, and I found myself
deserted, and as he lef£ me he let fall bitter words and
raged on me as if he were a Eakshasa. 15 If I attempt to
return, my native country is a very long distance off; if
I stop, then I am left alone in a strange place : stayiug
or returning I am without support. I have, therefore,
dared to tell you the true state of things.”
Siihha said, “If your words be true, you have done
right.” Then she entered the king’s house to dwell there.
Not long after Siiiihala came, and his father addressing
him said, “ How is it you esteemed riches and gems so
much and made so little of your wife and child ?” Siih-
liala said, “This is a Itakshasi.” Then he related the
whole previous history to his father and mother ; then his
relatives, angry on account of the whole affair, turned on
her to drive her away ; on which the liakshasl went to the
king and entreated him. The king wished to punish
Siihhala, but Siihliala said, “The delusive influence of
Eakshasis is very great.”
Moreover, the king, regarding his son’s words as
untrue, and being moved in his mind {feelings) by her
fascination, addressed Siihhala and said, “ Since you
have decided to reject this woman, I will now protect her
in my after-palace." Siihhala said, “ I fear she will cause
you some misfortune, for the Eflkshasas eat only flesh
and blood.”
But the king would not listen to Siihhala’s words, and
accordingly took her as his wife. In the middle of the
night following this, flying away, she returned to Katna-
dvlpa, and calling together 500 Eaksliasa demon women,
they all came to the king’s palace, and there, by means of
destructive charms and sorceries, they killed all living
things within the building and devoured their flesh and
1
w Or, it may be, “as if I were a serve that in the previous sentence
R4kshast,” and so Julien translates where Siiiihala draws his sword he
it. In this case we should supply calls her a R&kshasa, not a KAkshasi,
the symbol niu (woman) ; but I ob- so that either translation is correct
book XL] SIMHALA APPOINTED KING . 245
drank their blood, whilst they carried off the rest of the
corpses and with them returned to .the “ island of gems.”
The next day, early, all the ministers were assembled
at the king’s gates, which they found fast closed, and not
able to be opened. After waiting a long time, and not
hearing any sounds of voices within, they hurst open
the doors and gates, and pressed forward together ( into
the house). Coming to the palace hall, they found no
living thing therein but only gnawed bones. The
officers looking at one another in astonishment, then
bent down their heads in their confusion, and uttered
lamentable cries. Being unable to fathom the cause of
the calamity that had happened, Simhala related -to
them from beginning to end the whole story. The
ministers and people then saw from whence the evil
came.
On this, the ministers of the country, the aged men
and different officers, inquired in order as to the best
person to appoint to the high dignity (of the throne ).
All looked in the direction of Simhala, (so conspicuous
for ) religious merit and wisdom. Then speaking to-
gether, they said, “ With respect to a ruler, the selection
is no trivial matter; he needs to be devout and wise,
and at the same time of quick natural parts. If he be
not good and wdse, he would not be able to give lustre
to the succession ; if he have no natural parts (skill or
tact), how could he direct the affairs of state? Now this
Siiiihala appears to be such a man: he discovered in
a dream the origin of the calamity ; 16 by the effect of
hi3 virtue he encountered the divine horse, and he lias
loyally warned the king of his danger. By his prudence
he has preserved himself ; the succession should be
his.”
The result of the deliberation being known, the people
joyfully raised him to the honourable position of king.
Siihhala was desirous of declining the honour, but was
16 Viz., of the Rakshasis.
246 RECORDS OF WESTERN COUNTRIES, [book 3 X
not able to do so. Then keeping to the middle course,
he respectfully saluted the different officers of state, and
forthwith accepted the kingly estate. On this, he cor-
rected the former abuses, and promoted to honour the
good and virtuous; then he made the following decree,
“My old merchant friends are in the country of the
K&kshasls, but whether alive or dead I cannot tell. But
in either case I will set out to rescue them from their
danger; we must equip an army. To avert calamities
and to help the unfortunate, this is the merit of a king-
dom ; to preserve treasures of precious stones and jewels,
is the advantage of a state.”
On this he arrayed his troops and embarked. Then
on the top of the iron city the evil flag was agi-
tated. 17
Then the Bakshasis seeing it, were filled with fear, and
putting in practice their seducing arts, went forth to lead
and cajole them. But the king, thoroughly understand-
ing their false artifices, commanded the soldiers to recite
some charmed words and to exhibit their martial hearing
Then the E&kshasis were driven back, and fled precipi-
tately to rocky islets of the sea ; others were swallowed up
and drowned in the waves. On this they destroyed the
iron city and broke down the iron prison ; they delivered
the captive merchants, obtained large stores of jewels and
precious stones, and then summoning the people to change
their abodes, he ( Siihhala ) founded his capital in the “island
of gems,” built towns, and so found himself at the head of
a kingdom. Because of the king’s name the country was
called Siihhala. This name is also connected with the
Jdtahas , relating to S&kya Tath&gata.
The kingdom of Siihhala formerly was addicted to im-
moral religious worship, but after the first hundred years
following Buddha's death the younger brother of A£6ka-
r&ja, Mah6ndra by name, giving up worldly desires,
17 It would seem that “ the evil flag ** was a signal to warn the RAk-
shasis of danger.
DIVISION INTO SCHOOLS .
247
BOOK XI.J
sought with ardour the fruit of Arhatship. He gained
possession of the six supernatural powers and the eight
means of liberation; and having the power of instant
locomotion, he came to this country. He spread the
knowledge of the true law and widely diffused the be-
queathed doctrine. From liis time there has fallen on the
people a believing heart, and they have constructed ioo
convents, containing some 20,000 priests. They princi-
pally follow the teaching of Buddha, according to the
dharma of the Sthavira (Shang-ts’o-pu) school of the
MaMy&na sect . 18 When 200 years had elapsed , 10 through
discussion, the one school was divided into two. The
former, called the Mahavih&ra vasinas 20 (Mo-ho-pi-ho-
lo-chu-pu), was opposed to the (Ireat Vehicle and
adhered to the teaching of the Little Vehicle ; the other
was called Abhayagirivasinas (’ 0 -p^)-ye-k’i-li-chu-pu ) ; 21
they studied both vehicles, and widely diffused the Tripi-
takas. The priests attended to the moral rules, and were
distinguished for their power of abstraction and their
wisdom . 22 Their correct conduct was an example for
subsequent ages ; their manners grave and imposing.
18 The MahAyAna, or Great Vehicle, nampiyatissa, about 250 B.c. ( Fa -
is generally supposed to have been hian, c. 39.) Compare Dtpavarhsa
unknown in the Southern school ; (Oldenberg), xix. 10. Oldenberg
but it is an elastic term, and in the makes some remarks respecting the
present instance would refer pro- A tthakathd preserved in this monas-
bably to the developed doctrine (in tery, op. tit. Introd ., pp. 6, 7. See
what direction we hardly know) of for some notice of the vihAra, Beal,
the old school of the Sthaviras or Fa- hian, p. 159, n. 1.
elders. 21 For some account of the Ab-
19 That is, as it seems, two hun- hayagiri vihAra see Dtpavarhsa, xix.
dred years after the introduction of 14, 17 ; Beal’s Fa-hian, p. 151, n. 1.
Buddhism into Ceylon, If so, the It seems to have been the vih&ra in
period referred to would be about which the tooth-relic was exhibited,
the time of the reduction of the three Fa-hian , 157.
pitakus to writing in Ceylon, viz., a - “Meditative powers ” and “wis-
B.G. 75. Does the phrase just fol- dom.” This would indicate a de-
lowing this, “they widely diffused veloped form of belief. It corre-
the Tripitakas ,” refer to this sponds to the chi ktvan school of
event ? Tien-tai in China. The same steps
20 This school evidently followed which led to the formation of the
the teaching of the MahAvihara school there may have marked the
priestB. The MahAvihAra was about development in Ceylon. It repre-
7 li to the south of the capital Anu- sente a compromise between quiet-
r&dhapura. It was built by Deva- ism and practice of rules.
248 RECORDS OF WESTERN COUNTRIES, [book xi.
By the side’of the king’s palace is the vihdra of Bud-
dha’s tooth, several hundred feet high, brilliant with
jewels and ornamented with rare gems. Above the vihdra
is placed an upright pole on which is fixed a great Padma
rSja {ruby) jewel . 28 This gem constantly sheds a brilliant
light, which is visible night and day for a long distance,
and afar off appears like a bright star. The king three
times a day washes the tooth of Buddha with perfumed
water , 24 sometimes with powdered perfumes. Whether
washing or burning, the whole ceremony is attended with
a service of the most precious jewels.
[The country of Siriihala , 25 formerly called the Kingdom
of Lions, is also called the Sorrowless Kingdom ; 26 it is the
same as South India. This country is celebrated for its
precious gems ; it is also called Batnadvipa. Formerly,
when £&kyainuni Buddha took an apparitional body called
Simhala, all the people, and priests, in honour of his
character, made him king , 27 and therefore the country was
called Siriihala. By his mighty spiritual power lie de-
stroyed the great iron city and subdued the Bakshasl
women, and rescued the miserable and distressed, and
then founded a city, and built towns, and converted this
district. In order to disseminate the true doctrine, he
left a tooth to be kept in this land, firm as a diamond, in-
destructible through ages. It ever scatters its light like
the stars or the moon in the sky, or, as brilliant as the
sun, it lights up the night. All those who fast and pray
in its presence obtain answers, like the echo {answers the
voice). If the country is visited by calamity, or famine,
or other plague, by use of earnest religious prayer, some
28 For some notice of the rubies 1405). Ihave translated a portion of
of Ceylon, see Marco Polo , book iii. the passage, the rest will be found in
cap. xiv. a note at the end of this Book xl.
* 4 Or, every day thrice washes, &c. 26 Or the Asoka kingdom. Com-
26 This and the following para- pare the A66ka garden of Havana, in
graphs are interpolated in the text ; the Jldmdyana.
they belong to the time of the Ming 27 To do him honour,
dynasty (third year of Yung-lo, a.b.
THE ROBBER'S SCHEME .
BOOK XI.]
H9
spiritual manifestation ever removes the evil. It is now
called Si-lan-mount, 28 but formerly Simliala country.
By the side of the king’s palace is the vihdra of Buddha’s
tooth, 29 which is decorated with every kind of gem, the
splendour of which dazzles the sight like that of the sun.
For successive generations worship has been respectfully
offered to this relic, but the present king of the country,
called A-li-fun-nai-’rh (Alibunar’ ?), a man of So-li
(Clifila), 80 is strongly attached to the religion of the
heretics and does not honour the law of Buddha ; he is
cruel and tyrannical, and opposed to all that is good.
The people of the country, however, still cherish the tooth
of Buddha. 8 *]
By the side of the vihdra of Buddha’s tooth is a little
vihdra which is also ornamented with every kind of pre-
cious stone. In it is a golden statue of Buddha ; it was
cast by a former king of the country, and is of the size
of life. He afterwards ornamented the liead-dres3 (the
ushnisha) with a precious gem.
In course of time there was a robber who formed the
design to carry off the precious stone, but as it was
guarded by a double door and a surrounding balustrade,
the thief resolved to tunnel out an entrance underneath
the obstacles, and so to enter the vihdra and take the
jewel. Accordingly he did so, but on attempting to seize
the gem, the figure gradually raised itself higher, and out-
reached the grasp of the thief. He, then, finding his
efforts of no avail, in departing sighed out thus, “ Formerly
when TatMgata was practising the life of a BSdhisattva,
he cherished in himself a great heart and vowed that for
28 Si-lan-shan. Shan corresponds
to g>ri, the name therefore would
be Silangiri, reminding us of the
Sirenum scopuli of Virgil, Jin. v.
864. It is evident that this name
was given to Ceylon before the Por-
tuguese arrived in India
29 This has been already stated in
the previous section. For an ac-
count of Buddha’s tooth and the
vihdra , see Beal’s Fahian p. 153,
n. 1.5 Eastern Monackism , by Spence
Hardy, pp. 224, 226.
30 For Soli see Marco Polo (Yule),
vol. ii p. 272. The Ch6las had just
before this conquered the Pallavas.
31 The rest of this passage wiU be
found at the end of this book (xi)
250 RECORDS OF WESTERN COUNTRIES, [book xi.
the sake of the four kinds of living things he would of his
compassion give up everything, from his own life down to
his country and its towns. But now the statue which
stands in his place ( bequeathed ) grudges to give up the
precious stone. His words, weighed against this, do not
seem to illustrate his ancient conduct.” On this the
statue lowered its head and let him take the gem. The
thief having got it, went to the merchants to sell it; on
which they all exclaimed and said, “ This is the gem
which our former king placed on the head-dress of the
golden statue of Buddha. Where have you got it from,
that you want to sell it surreptitiously to us?” Then
they took him to the king and stated the case. The king
then asked him from whom he had procured the gem, on
which the thief said, “ Buddha himself gave it to me. T
am no robber.” The king not believing him, ordered a
messenger to be sent immediately to ascertain the truth.
On arriving he found the head of the statue still bent
down. The king seeing the miracle, his heart was affected
by a sincere and firm faith. He would not punish the
man, but bought the gem again from him, and ornamented
with it the head-dress of the statue. Because the head of
the figure was thus bent on that occasion, it remains so
until now.
By the side of the king's palace there is built a large
kitchen, in which daily is measured out food for eight
thousand priests. The meal-time having come, the priests
arrive with their pdtras to receive their allowance . 32
Having received and eaten it, they return, all of them, to
their several abodes. Ever since the teaching of Buddha
reached this country, the king has established this charity,
and his successors have continued it down to our times.
But during the last ten years or so the country has been
in confusion, and there has been no established ruler to
attend to this business.
Fa-hian also alltides to this charitable mode of feeding the priests,
p. 155 , cp.ciL
MOUNT LANKA.
251
BOOK XL]
In a bay on the coast of the country the land is rich in
gems and precious stones . 88 The king himself goes {there)
to perform religious services, on which the spirits present
him with rare and valuable objects. The inhabitants of
the capital come, seeking to share in the gain, and invoke
the spirits for that purpose. What they obtain is different
according to their religious merit. They pay a tax on the
pearls they find, according to their quantity.
On the south-east corner of the country is Mount
LaAka . 34 Its high crags and deep valleys are occupied
by spirits that come and go ; it was here that Tathagata for-
merly delivered the Ling-kia-
vatdra ). 86
Passing seawards to the
33 Marco Polo (cap. xvi.) alludes
to the pearl-fisheries off the west
coast of Ceylon. He mentions
Bettelar as the place of rendezvous.
Colonel Yule thinks that this is
Putlam, the Pattala of lbu Batuta.
With reference to the account given
by Marco Polo of the fishery, it is
curious how, in all its particulars
(except that of the charmers) it
agrees with the arrangements of the
pearl-fishery at La Paz, on the
coast of Lower California. I have
visited that fishery, and inquired
into its management. The mer-
chants fit out the boats and pay
the gangs of drivers {buzos ) ; the
shells are brought up in the same
way as described by Marco Polo.
The heap each day is divided into
three parts — one for the State
(estado), one for the Church (The
Virgin), one for the chief merchant
(armador), or sometimes, when the
divers do not receive pay, they have
a proportion of the last heap for
themselves. The sharks which
abound at La Pass can be seen
swimming in the neighbourhood (so
clear is the water under a cloudless
and rainless sky), but the divers
fear only one kind, which they call
the Tintero (1 the tiger shark). They
dive just as Marco Polo describes,
- king ( Lanka Silt r a or Laftkd-
south of this country some
and I may add that I never found
one of them (experts though they
were) remain down more than 58
seconds.
34 Lanka is sometimes spoken of
as a city, sometimes as a mountain,
and at other times applied to the
whole island. Moreover, it is some-
times distinguished from Ceylon,
and described as on the same meri-
dian as Ujjayint. The mountain
is spoken of as three-peaked ( tri -
kilt a) in the Rdmdyana. It was the
abode of R&vana.
35 The Lankdvatdra Stitra or the
Saddharma Lankdvatdra Sutra be-
longs to the later development and
is of a mystical character. It re-
fers everything to “the heart,”
which is simply the all-pervading
dtman. There are three trans-
lations of the 8 dtra in China ; see
B. Nanjio, Catalogue , 175, 176,
177. The title of 176, the “ en-
ter ing-Lank&- sHtra , ” would almost
justify us in considering this sdtra
as belonging to Vaishnavism. Bod-
hidharma, who arrived in China,
A.D. 526, from South India, at-
tached his faith to the teaching of
this slltra ; it was therefore com-
posed before his time. The ear-
liest translation in China (No. 1 75 >
dates from a.d. 443, but this is
252 RECORDS OF WESTERN COUNTRIES, (book xl.
thousands of li, we arrive at the island of Narakira
(Na-lo-ki-lo). The people of this island 36 are small of
stature, about three feet high ; their bodies are those of
men, but they have .the beaks of birds; they grow no
grain, but live only on cocoa-nuts.
Crossing the sea westward from this island several
thousands of li, on the eastern cliff of a solitary island
is a stone figure of Buddha more than ioo feet high.
It is sitting facing the east. In the head-ornament
(ushnisha) is a stone called Yueh-ngai-chu (Chandra-
k&nta). When the moon begins to wane, water imme-
diately runs down from this in a stream along the sides
of the mountain, and along the ravines of the pre-
cipices 37
At one time there was a band of merchants who were
driven by the winds and waves during a storm, till
they reached this solitary island. The sea-water being
salt, they were unable to drink it, and were parched
with thirst for a long time. But now on the fifteenth
day, when the moon was full, from the head of the
image water began to trickle forth, and they obtained
deliverance. They all thought that a miracle had been
wrought, and were affected with a profound faith ; they
incomplete; the next (No. 176)
dates from a.d. 513 ; the third
from a.d. 700. The following
quotation from Csoma Korosi is
found in Spence Hardy’s Manual
of Buddhism , p. 356. “ The second
treatise or sdtra in the fifth volume
of the Mdo is entitled in Sans-
krit Ary a Lankdvatdra mahdydna
SHtra, a venerable sdtra of high
principles (or speculation) on the
visiting of LankfcL This was de-
livered at the request of the lord
of Lank& by Shdkya, when he was
in the city of Lan&kd. on the top of
the Malaya mountain, on the sea-
shore, together with many priests,
and B6dhisattvas.” It is stated by
Hodgson that the Lankdvatdra is
regarded in Nepal as the fourth
dharma ; “ it consists of 3000 slocas,
and states that Havana, lord of
LankA., having gone to the Mala-
yagiri mountain, there heard the
history of the Buddhas from Sakya
Sinha, and obtained Bcddhynhna”
{ibid.) Lank&giri, then, is probably
the same as Mount Potaraka
spoken of at the end of the tenth
book.
36 Perhaps the Maidive Islands ;
but see Yule, Marco Polo, ii. 249.
N striker a means cocsa-nut.
87 Julien translates, “ when the
moon is about to reflect its light
from this jewel {d'y reflichir sa
lumUre) ; ” but the literal rendering
is, “when the moon is about to
turn back its light,” that is, “ to
wane.”
BOOK XI.]
KONKANAPURA.
253
determined then to delay on the island. Some days
having elapsed, as soon as the moon began to be hidden
behind the high steeps, the water did not flow out.
Then the merchant-chief said, “ It cannot have been
specially on our account that the water ran down. I
have heard that there is a pearl ‘ loved by the moon,’
when the moon’s rays shine full on it, then the water
begins to flow from it. The gem on the top of the
statue of Buddha must be one of this sort.” Then
having climbed the mountain to examine the case, they
saw that it was a Chandrakanta pearl in the head-orna-
ment of the figure. This is the origin of the story as it
was told by those men.
Crossing the sea many thousand li to the west of
this country, we come to a large island renowned for
its precious stones (or Mahfiratnadvipa) ; it is not in-
habited, except by spirits. Seen from a distance on a
calm night, a light seems to shine from mountains and
valleys. Merchants going there are much surprised to
find nothing can be procured.
Leaving the country of Ta-lo-pl-ch’a (Drfivicla) and
travelling northwards, 88 we enter a forest wild, in which
are a succession of deserted towns, or rather little vil-
lages. 39 Brigands, in concert together, wound and cap-
ture (or delay) travellers. After going 2000 li or so we
come to Kong-kin-na-pu-lo (Konkanapura). 40
Kong-kin-na-pu-lo (Konkanapura).
This country is about 5000 li in circuit. The capital is
j „ E ^ h General Cunningham V. de St. Martin (Minwire, p. 400),
and Mr, I ergusson give the direction who seems to adopt HwuMih’s text
north-west. This is a mistake {Anc, as his guide.
(jeogr. p. 552; J. Jt. A, S. y vi. 266) ; 3a The passage may also be trans-
but ±lwui-lih has north-west. He lated “passing through (or by) a
moreover says that the pilgrim ve- deserted town and many little vil-
turned to the north-west. If we lages.”
adopt the reading north , then the * Hwui-lih gives Kin-na-pu-lo,
route would be a return one. although in Julien we find Kong-
1 he origin, as it seems, of the error kin-na-pu-lo. It maybe an error in
m direction must be traced to M. the text. In the passage before us
254 RECORDS OF WESTERN COUNTRIES . [book xl
3000 li or so round. The land Is rich and fertile ; it is
regularly cultivated, and produces large crops. The cli-
mate is hot; the disposition of the people ardent and
quick. Their complexion is black, and their manners
fierce and uncultivated. They love learning, and esteem
virtue and talent. There are about 100 sanghdr&mas ,
with some 10,000 priests {followers). They study both
the Great and the Little Vehicle. They also highly
reverence the D§vas, and there are several hundred
temples in which many sectaries dwell together.
By the side of the royal palace is a great sanghdrdma
with some 300 priests, who are all men of distinction.
This convent lias a great vihdra, a hundred feet and more
in height. In it is a precious tiara belonging to Sarvar-
thasiddha (Yih-tsai-i-sh’ing) the prince. It is somewhat
less than two feet in height, and is ornamented with gems
and precious stones. It is kept in a jewelled casket. On
fast-days it is brought out and placed on a high throne.
They offer to it flowers and incense, on which occasions it
is lit up with radiance.
By the side of the city is a great saiigh&rdma in which
is a vihdra about 50 feet high. In this is a figure of
Maitrfiya Bodhisattva carved out of sandal-wood. It is
about ten feet high. This also on fast-days reflects a
bright light. It is the work of the Arhat Wen-Vli-pih-i
(^rutavim^atikoti ). 41
the country Is Kong-kin-na-pu-lo,
which is restored by Julien to Koh-
kanilpura. It is stated that this
country is in Southern India. There
is no agreement as to the site of the
capital. V. de St. Martin takes the
pilgrim north-west to V&nav&si
{ Minwire , p. 401). General Cun-
ningham thinks that Anagundi on
the northern bank of the Thriga-
bhadrA river is the place indicated
( Anc . Geog., p. 552), whilst Mr.
Fergusson would take the pilgrim
from Nfigapa$tanto the centre of the
Mate dr plateau somewhere east of
Bednore (/. R. A. S N.S., vol. vi. p.
267). Assuming, however, that his
route was north, and that he was
returning towards the neighbour-
hood of ChAnda, we should have to
look for the capital of Kong-km-na
near Golkonda.
41 For some reference to this
person see ante , p. 187, n. 3. It
seems likely that the allusion m the
text is to Sona Kutikanna, as he
was a disciple of KAtyAyana, who
dwelt in Southern India (& B.
xvii. p. 32).
MAHARASHTRA.
BOOK XI.]
255
To the north of the city not far is a forest of Tdla
trees about 30 li round. The leaves {of this tree) are long
and broad, tlieir colour shining and glistening. In all
the countries of India these leaves are everywhere used
for writing on. In the forest is a stiUpa. Here the four
former Buddhas sat down and walked for exercise, and
traces of them still remain. Beside this is a stdpa contain-
ing the bequeathed relics of the Arhat; Smtaviiftgatikoti.
Not far to the east of the city is a st&pa which has
sunk down into the ground from its foundations, but is
still about thirty feet high. The old tradition says, In
this stdpa is a relic of Tath&gata, and on religious days
(holy days) it exhibits a miraculous light. In old days,
when Tathagata was in the world, he preached in this
place, and exhibited his miraculous powers and converted
a multitude of men.
Not far to the south-west of the city is a sttipa about
a hundred feet high, which was built by A6oka-raja.
Here the Arhat &rutavim£atikoti exhibited great mira-
culous powers and converted a great many people. By
the side of it is a sangJidrdma, of which only the founda-
tions remain. This was built by the fore-named Arhat.
From this going north-west, we enter a great forest
wild, where savage beasts and bands of robbers inflict
injury on travellers. Going thus 2400 or 2500 li, we
come to the country of Mo-ho-la-ch’a (Mah&r&shtra). 42
Mo-ho-la-ch’a (MahAkashtba).
This country is about 5000 li in circuit. The capital 43
borders on the west on a great river. It is about 30 li
42 “ The great kingdom ; ** the due south of Bharoch (the next
country of the Marthas. station) instead of east. Mr. Fer-
. There have been various sur- gusson names Toka, Phulthamba, or
mises as to the name of this capital. Paitan. However, the distance and
M..V. de St. Martin names Deva- direction from the capital of Kon-
giri or Daulat&b&d, but this is not kan&pura is about 400 miles N.W.
°u* ^ ^ ener &l Cunningham This seems to bring us near the
thinks Kaly&n or KalyAd is the river Tapti, or perhaps the GhirnA
place intended, to the west of which river,
flows the Kail&sd river ! but this is
256 RECORDS OF WESTERN COUNTRIES, [book xi.
round. The soil is rich and fertile ; it is regularly culti-
vated and very productive. The climate is hot ; the dis-
position of the people is honest and simple ; they are tall
of stature, and of a stern, vindictive character. To their
benefactors they are grateful ; to their enemies relentless.
If they are insulted, they will risk their life to avenge
themselves. If they are asked to help one in distress,
they will forget themselves in their haste to render assist-
ance. If they are going to seek revenge, they first give
their enemy warning ; then, each being armed, they attack
each other with lances ( spears ). When one turns to flee,
the other pursues him, but they do not kill a man down (a
person who submits ). If a general loses a battle, they do
not inflict punishment, but present him with woman’s
clothes, and so he is driven to seek death for himself.
The country provides for a band of champions to the
number of several hundred. Each time they are about to
engage in conflict they intoxicate themselves with wine,
and then one man with lance in hand will meet ten
thousand and challenge them in fight. If one of these
champions meets a man and kills him, the laws of the
country do not punish him. Every time they go forth they
beat drums before them. Moreover, they inebriate many
hundred heads of elephants, and, taking them out to fight,
they themselves first drink their wine, and then rushing
forward in mass, they trample everything down, so that no
enemy can stand before them.
The king, in consequence of his possessing these men
and elephants, treats his neighbours with contempt. He
is of the Kshattriya caste, and his name is Pulak^i (Pu-
lo-ki-slie). His plans and undertakings are wide-spread,
and his beneficent actions are felt over a great distance.
His subjects obey him with perfect submission. At the
present time ^iladitya 44 Mah&r&ja has conquered the
nations from east to west, and carried his arms to remote
districts, but the people of this country alone have not
44 That is, SU&ditya of Kanauj (voi i. p. 210 ss.)
book xi.] THE AJANTA CAVES. 257
submitted to him. He has gathered troops from the five
Indies, and summoned the best leaders from all countries,
and himself gone at the head of his army to punish and
subdue these people, but he has not yet conquered their
troops.
So much for their habits. The men are fond of learning,
and study both heretical and orthodox (books). There are
about 100 sanghdramas , with 5000 or so priests. They
practise both the Great and Small Vehicle. There are
about 100 D6va temples, in which very many heretics of
different persuasions dwell.
Within and without the capital are five stttpas to mark
the spots where the four past Buddhas walked and sat.
They were built by Asoka-raja. There are, besides these,
other sMpas made of brick or stone, so many that it would
be difficult to name them all.
Not far to the south of the city is a sanghdrdma in
which is a stone image of Kwan-tsz’-tsai Bodhisattva.
Its spiritual powers extend (far and wide ), so that many
of those who have secretly prayed to it have obtained
their wishes.
On the eastern frontier of the country is a great moun-
tain with towering crags and a continuous stretch of
piled-up rocks and scarped precipice. In this there is
a sanghdrdma constructed, in a dark valley. Its lofty
halls and deep side- aisles stretch through the (or open
into the) face of the rocks. Storey above storey they are
backed by the crag and face the valley (watercourse)**
This convent was built by the Arhat Achara (O-che-
lo). 46 This Arhat was a man of Western India. His
48 This must refer to the famous Chaitya cave, No. xxvi., at Ajant&,
Bauddha rock- temples at Ajaiitft, we read that “ The ascetic Sthavira
in the Indhy&dri range of hills, cut Achala, who glorified the faith and
in the lofty and almost perpendicular was grateful, caused to be built a
rocks that hem in a wild secluded mountain dwelling {iailagrtha) for
glen. See Fergusson and Burgess, the Teacher, though his desires
Cave Temples, pp. 280-347 ; Arch, were fulfilled *' {Arch. Sur . West
Sur. West. Ind . Reports , vol. iv. pp. Ind. Reports, vol. iv. p. 135). This
43-5 9* apparently decides the name of the
46 In the inscription on the Arhat mentioned here. But as the
258 RECORDS OF WESTERN COUNTRIES . [book xi.
mother having died, he looked to see in what condition
she was re-born. He saw that she had received a
woman’s body in this kingdom. The Arhat accordingly
came here with a view to convert her, according to her
capabilities of receiving the truth. Having entered a
village to beg food, he came to the house where his
mother had been born. A young girl came forth with
food to give him. At this moment the milk came from
her breasts and trickled down. Her friends having seen
this considered it an unlucky sign, but the Arhat recounted
the history of her birth. The girl thus attained the holy
fruit (of Arhatshijo). The Ailmt, moved with gratitude 47
for her who had borne and cherished him, and remember-
ing the end of such (good) works, from a desire to requite
her, built this sanghardma . The great vihdra of the con-
vent is about 100 feet or so in height; in the middle is a
stone figure of Buddha about 70 feet or so high. Above
it is a stone canopy of seven stages, towering upwards
apparently without suppoit. The space between each
canopy 48 is about three feet. According to the old report,
this is held in its place by the force of the vow of the
Arhat. They also say it is by the force of his miraculous
powers ; others say by the virtue of some magical com-
pound; but no trustworthy account has yet explained
the reason of the wonder. On the four sides of the vihdra ,
on the stone walls, are painted 49 different scenes in the
life of Tathagata’s preparatory life as a Bodhisattva : the
Chinese translation of the name is
So king (he who does, or, the doer),
we retain the equivalent AchAra.
47 Compare the words of the in-
scription given in the preceding
note, “ who glorified the faith and
was grateful.”
43 See the drawings of Cave xix.
and of the d&gaba in it, Buddhist
Cave Temples {Arch. Sur. W. hid.
Rep ., vol. iv., pL xxx., xxxi. ; Cave
Temples , pi. xxxvi., xxxvii. The
measurements given “by report”
are vastly exaggerated, as such
matters very often are in India.
But possihhj there may have been a
structural building against the face
of the rock, -with a dAgaba of larger
dimensions, though by no means of
the size indicated in the text. It is
more probable, however, that the
report is only an exaggerated ac-
count of the rock-cut chaityaa.
Hiuen Tsiang does not appear to
have visited them personally.
49 In mosaic, “ carved and in-
laid ” ( teou low).
BHARUKACHHA.
BOOK XI.]
259
wondrous signs of good fortune which attended his
acquirement of the holy fruit (of a Buddha ), and the
spiritual manifestations accompanying his Nirvana. These
scenes have been cut out with the greatest accuracy and
fineness. 60 On the outside of the gate of the sahghdr&ma ,
on the north and south side, at the right hand and the
left, there is a stone elephant. 61 The common report says
that sometimes these elephants utter a great cry and the
earth shakes throughout. In old days Jina (or Channa)
BSdhisattva 62 often stopped in this sahghdrdma.
Going from this 1000 li or so to the west, 63 and crossing
the Nai-mo-to (Narmada) river, we arrive at the king-
dom of Fo-lu-kie-clie-po (Bharukachheva : Barygaza or
Bhaiooh). 54
Po-lu-kie-cii’e-p’o (Bharukaciiha).
This kingdom is 2400 or 2500 li in circuit. Its capital
is 20 li round. The soil is impregnated with salt. Trees
and shrubs are scarce and scattered. They boil the sea-
water to get the sale, and their sole profit is from the
sea. The climate is warm. The air is always agitated
with gusts of wind. Their ways are cold and indifferent ;
the disposition of the people crooked and perverse. They
do not cultivate study, and are wedded to error and true
60 This must refer to the famous
Ajanta frescoes.
81 This seems to refer to two
elephants in alto rilievo that were
sculptured on the rock in front of
Cave xv., but which are now scarcely
recognisable. See Fergusson and
Burgess, Cave Temples, p. 306.
82 Jour. 11 . As. Soc., vol. xx. p. 208.
83 Hwui-lih gives north - west.
M. Julien has translated it north-
east, by mistake ( Vie , &c., p. 203).
Bhardch appears in a P&li in-
scription at Junnar (Arch. Sur. West.
Ind. Rep., vol. iv. p. 96) under the
form Bh&rukachha ; in Sanskrit it
is Bharukachchha (Bfth. Sartih., v.
40, xiv. II, xvi. 6; Vassilief, p.
45) and Bhpgukaclicha (Bhdj. Pur , 9
viii. 18, 21 j As. Res., vol. ix. p.
104 ; inscrip, in J. Amer. Or. Soc.,
vol. vii. p. 33) or BhrTgukshdtra—
from the locality being the tradi-
tional residence of the sage Bhylgu-
rtshi. The Bh&rgava Brahmans of
Bhardch are the representatives of
an early colony of the school of
Bhylgu. Bhdrukachha is represented
by the Greek Bapfryafa ipirSpiop of
Ptolemy (lib. vii. c. 1, 62) and of the
author of the Pcriplus Mar. Erytli.
(s. 42, &c.) ; Strabo (lib. xv. c. 1,
73) has Bapydarj. See Lassen, I. A.,
vol. i. pp. 1 1 3, 136. It was from
Bhardch the Sramana came who
burnt himself at Athens.
2 tO
RECORDS OF WESTERN COUNTRIES, [book zu
doctrine alike. There are some ten sanghdrdmas , with
about 300 believers. They adhere to the Great Vehicle
and the Sthavira school. There are also about ten D6va
temples, in which sectaries of various kinds congregate.
Going from this 65 north-west about 2000 li, we come
to the country of Mo-la-po (Malava). 66
Mo-la-p’o (MIlava).
This country is about 6000 li in circuit. The capital
is some 30 li round. It is defended (or supported) by the
Mahi river on the south and east. 57 The soil is rich and
fertile, and produces abundant harvests. Shrubs and
trees are numerous and flourishing. Flowers and fruit are
met with in great quantities. The soil is suitable in an
especial manner for winter wheat. They mostly eat bis-
cuits and (or, made of) parched corn-flour. The disposition
of the men is virtuous and docile, and they are in general
of remarkable intelligence. Their language is elegant and
clear, and their learning is wide and profound.
Two countries in India, on the borders, are remarkable
for the great learning of the people, viz., M&lava on the
south-west, and Magadha on the north-east. In this they
esteem virtue and respect politeness {humanity). They are
of an intelligent mind and exceedingly studious ; never-
theless the men of this country are given to heretical
56 The geography of this part of
the pilgrim’s route is involved in
obscurities. I can only therefore
offer some remarks on the text.
In Hwui-lih the symbol used is chi,
not hint 7, from which it might have
been gathered that Hiuen Tsiang
did not himself visit this country,
or at least on this occasion. But in
the text the symbol king is used, so
that no weight can be given to this
supposition.
If this country be Malava, it
lies north-east from Bhar6ch. But,
on the other hand, it does not follow
that the route was a direct one.
The pilgrim and his companions
from Ceylon may have travelled
east towards the head waters of the
Mahi river, and then north-west.
It is said in a note to be the same
as the southern Lo-lo (L&ra) country.
67 The symbol Jcu implies that
the capital was “held by” (either
defended or supported by) the Mahi
river on the south-east, or on the
south and east. This would seem
to take us to the neighbourhood
of Dongarpur (Elphinstone's map '.
Cunningham considers Dh&ranagara
to be intended, in which V. de St
Martin agrees.
book xl] SILADITYA OF UJJAIN. 261
belief as well as the true faith, and so live together.
There are about 100 sanghdrdmas in which some 2000
priests dwell . 68 They study the Little Vehicle, and be-
long to the Sammatiya school. There are 100 D 6 va
temples of different kinds. The heretics are very
numerous, but principally the PSiupatas (the cinder-
covering heretics).
The records of the country state: Sixty years before
this 69 flourished Sil&ditya, a man of eminent wisdom
and great learning ; his skill in literature was profound.
He cherished and protected the four kinds of creatures , 60
and deeply respected the three treasures . 61 From the
time of his birth to his last hour, his face never crim-
soned with anger, nor did his hands ever injure a living
thing. His elephants and horses drank water that had
been strained, after which he gave it them, lest any
creature living in the water should be injured. Such
were his love and humanity. During the fifty years
and more of his reign, the wild beasts became familiar
with men, and the people did not injure or slay them.
By the side of his palace he built a vihdra . He ex-
hausted the skill of the artists, and used every kind of
ornament in decorating it. In it he put images of the
seven Buddhas , 62 Lords of the World. Every year he
convoked an assembly called Mdksha mahdjoarishad , and
summoned the priests of the four quarters. He offered
them “the four things” in religious charity; he also
gave them sets of three garments used in their religious
services, and also bestowed on them the seven precious
substances and jewels in wonderful variety. This meri-
* This can hardly refer to 89 See ante, book ii. note 91.
TJjjain, therefore, because we are 60 Viviparous, oviparous, born
told subsequently that the convents from spawn, or by transformation
there were in ruins, and only about (fa) \watcr-insect 8 , and so on].
300 priests in them. It is curious, 61 Buddha, dharma, sangha.
however, that the circuit of this 63 For the seven Buddhas con-
capital, thirty li (Julien has twenty suit Eitel, Handbook, s. v. Sapta
li, by mistake), and that of Ujjain Buddha.
are the same.
262
RECORDS OF WESTERN COUNTRIES, [book xi.
torious custom has continued in practice without inter-
ruption till now.
To the north-west of the capital about 200 li, we come
to the town of the Brahmans . 63 By the side of it is a
hollow ditch ; into this the winter and summer streams
flow continually, but though through decades of days
the water runs into the hollow, yet it never seems to
increase in quantity. By the side of it again is a little
stUpa . The old traditions of the country say : Formerly a
Brahman of an exceedingly haughty mind 64 fell alive
into this pit and went down to hell. In old days there
was a Brahman born in this town, who was acquainted
with all things, and of learning beyond all the eminent
men of his time. He had penetrated the secrets and
dark sayings of books sacred and profane. He was
acquainted with the calculations of astronomy as if they
were in his hand; his fame was wide-spread and his
behaviour without blemish. The king very highly es-
teemed him, and the people of the country made much
of him. He had some 1000 disciples, who appreciated
his doctrine and respected his character. He constantly
said of himself, “ I am come into the world for the pur-
pose of publishing abroad the holy doctrine and to
guide the people. Among the former sages, or those
who have arrived at wisdom after them, there is none
to compare with me. Mahe^varadeva, VUsudSva, !Nar&-
yanad^va, Buddha-lokan&tha, men everywhere worship
these, and publish abroad their doctrine, represent them
in their effigies, and pay them worship and honour.
But now I am greater than they in character, and my
fame exceeds that of all living. Why should they then
be so notorious, for they have done no wonderful
thing.”
6i This may be Br&hmanapura ; 267, 2 68. But the town named
there is a city of the Br&hmans in the text cannot be near Harm a -
named by Arrian (Txped. Alex., telia.
vi. 7) and by Diodorus, called by 64 Or it may be a proper name,
him Harmatelia (vii. 465). See “the great-proud Br&hman,”
also Cunningham, Anc . Geog. , pp.
BHADRARUCHL
BOOK XI.]
263
Accordingly, he made out of red sandal-wood figures
of Mahd£varad6va, Vasudeva, Nar3yanad6va, Buddha-
lokan&tha, and placed them as feet to his chair, and
wherever he went as a rule he took this chair with him,
showing his pride and self-conceit.
Now at # this time there was in Western India a
Bhikshu, Bhadraruclii (Po-to-lo-liu-chi) by name; he had
thoroughly exhausted the Httuvidyd (&dstra) and deeply
investigated the sense of different discourses ( treatises ). 65
He was of excellent repute, aud the perfume of his ex-
ceeding goodness {morality) spread in every direction.
He had few desires and was contented with his lot, seek-
ing nothing in the world. Hearing {of the Brdhinan) he
sighed and said, “ Alas ! how sad. This age {time) has no
{one worthy to be called a) man ; and so it permits that
foolish master to dare to act as he does in defiance of
virtue”
On this, he took his staff, and travelling afar, he came
to this country. Whilst dwelling therein his mind was
made up and he acquainted the king with it. The king,
seeing his dirty clothes, conceived no reverence for him ;
but, iu consideration of his high purpose, he forced himself
to give him honour {to treat him with respect), and so he
arranged the chair of discussion and called the Brahman.
The Br&hman hearing it smiled and said, “ What man is
this who has dared to conceive such an idea {to cherish
this determination ).”
His disciples having come together, and many (hundred)
thousands of listeners being arranged before and behind
the discussion-arena to attend as hearers, then Bha-
draruchi, with his ancient robes and tattered clothes,
arranging some grass on the ground, sat down. Then the
BrEthman, sitting on his chair which he carried with
him, began to revile the true law and to praise the teach-
ing of the heretical schools.
The Bhikshu, with a clear distinction, like the running
65 Or, it may possibly be, “ different systems.”
264 RECORDS OF WESTERN COUNTRIES, [book ax
of water, encircled his arguments in order. Then the
Brahma^ after a while yielded, and confessed himself
conquered.
The king replying said, “For a long time you have
assumed a false reputation; you have deceived the
sovereign and affected the multitude with delusion. Our
old rescripts say, ‘ He who is defeated in discussion ought
to suffer death/ ” Then he prepared to have a heated
plate of iron to make him sit thereon ; the Brahman there-
upon, overpowered by fear, fell down to entreat pardon
( deliverance ).
Then Bhadraruchi, pitying the Brahman, came and
requested the king, saying, “ Maharaja ! your virtue ex-
tends far and wide ; the sound of your praises resounds
through the public ways. Then let your goodness extend
even to protect this man : give not way to a cruel design.
Pass over his want of success and let him go his way.”
Then the king ordered him to be placed on an ass and to
be proclaimed through all the towns and villages (as an
impostor).
The Brahman, nettled by his defeat, was so affected that
he vomited blood. The Bhikshu having heard of it, went
to condole with him, .and said, “ Your learning embraces
subjects religious and profane; your renown is spread
through all parts ; in questions of distinction, or the
contrary, success or defeat must be borne; but after
all, what is there of reality in fame ? ” The Br&hman,
filled with rage, roundly abused the Bhikshu, calumniated
the system of the Great Vehicle, and treated with con-
tumely the holy ones who had gone before ; but the sound
of his words had scarcely been lost before the earth
opened and swallowed him up alive; and this is the
origin of the traces still left in the ditch.
Going south-west we come to a bay of the sea , 66 then
M Literally, the passage runs, because it is sometimes used so ; it
" From this, south-west, we enter a probably refers to the gulf of Kachh.
sea-blending, or a confluence of two Hwui-lih does not mention this
seas.” I have translated it “bay,” gulf, but takes us away from the
BOOK XI.]
K’lE-CH’A, KACHH.
26 5
going 2403 or 2500 li north-west we come to the king-
dom of 'O-ch’a-li (Atali).
’O-ch’a-li (Atali). 67
This country is about 6000 li in circuit ; the capital of
the country is about 20 li or so in circnit. The population
is dense ; the quality of gems and precious substances
stored up is very great ; the produce of the land is suffi-
cient for all purposes, yet commerce is their principal
occupation. The soil is salt and sandy, the fruits and
flowers are not plentiful. The country produces the 7 m-
tsian tree. The leaves of this tree are like those of the
Sz’chuen pepper (Shuli tsiau ) ; it also produces the hiun-lu
perfume tree, the leaf of which is like the thany-li 63 The
climate is warm, windy, and dusty. The disposition of
the people is cold and indifferent. They esteem riches
and despise virtue. Eespecting their letters, language,
and the manners and figures of the people, these are much
the same as in the country of Malava. The greater part
of the people have no faith in the virtue of religious
merit ; as to those who do believe, they worship princi-
pally the spirits of heaven, and their temples are some
thousand in number, in which sectaries of different
characters congregate.
Going north-west from the country of Mffiava, after
passing over 300 li 69 or so, we come to the country of
K'ie-ch’a (Kachha).
“city of the Br&hmans ” the same 88 Can this be the Sdlai from
distance as in the text to ’O-ch'a-li. which Kimdura, Gujarati Kindru
67 ’O-ch’a-li appears to be far or SdlainodhUpa , Indian gum, oliba-
north of Kachh. May it not have num, is obtained? This tree {Bos-
been Uchh orBahwalpur ? There is wfllia thurifera , scrrata and glabra)
a town called Atari in the neigh- is foundinOudh, KhandSs, and K&-
bourhood of Multan (Cunningham, thi&w&fl. Guggvla (bdellium), the
Anc. Geog p. 228) ; but it is diffi- gum resin of BaUamodenron rox-
cult to know what could have taken burghii , pubescens, and mukul, is also
the pilgrim there. This place is produced in Kachh and Sindh,
identified by Cunningham with the 69 In Hwui-lih, the distance is
city of the Brahmans, taken by “three days’ ” journey.
Alexander the Great (l. c.)
266
RECORDS OF WESTERN COUNTRIES, [book xi.
K’ie-ch’a (Kachha). 70
This country is 3000 li or so in circuit, the capital
about 20 li. The population is dense. The establish-
ments wealthy. There is no king {great ruler) amongst
them; the country is an appanage of Malava, and the
climate, products of the soil, and manners of the people
are very similar in both countries. There are some ten
sanghdrdmas , with about 1000 priests, who study alike
the Great and the Little Vehicle. There are also several
tens of D6va temples with very many unbelievers (sec-
taries).
From this going north 71 1000 li or so, we come to
Fa -la-pi (Valabhi).
Fa-la-pi (ValabhI).
This country is 6000 li or so in circuit, the capital
about 30. The character of the soil, the climate, and
manners of the people are like those of the kingdom of
Malava. The population is very dense ; the establish-
ments rich. There are some hundred houses ( families )
or so, who possess a hundred lakhs. The rare and valu-
able products of distant regions are here stored in great
quantities. There are some hundred sanghdrdmas , with
about 6000 priests. Most of them study the Little
Vehicle, 72 according to the Sammatiya school. There
70 The distance is to be reckoned the text. “We must therefore retain
from the kingdom or country of the restoration of Kachha.
M&lava, but the place is not named. 71 Although we should expect
General Cunningham proposes to the direction to be south from
read 1300 li from Dh&r to Kheda; Kachh, the reading is north, both
this last place is a large town of in the text and in Hwui-lih ;
Gujar&t, situated between Ahma- wherever the Valabhi of Hiuen
dfl,bM and Khambay, and would be Tsiang was situated, it is said to
in its Sanskrit form the same as have been “ the kingdom of the Nor-
Kheda, which again is the equiva- them L&ra (Lo-lo) people.” (Note
lent of the Chinese Kie-ch’a. But in the Chinese text).
Kie-ch’a, although it might be cor- 7% In a copper-plate deed of
rectly restored to Kheda, is the Guhasena of Valabhi, he says, “In
name of a country. The distance, order to obtain for my parents and
also, being “three days,” in Hwui- for myself benefits in this life and
lib, seems to confirm the 300 li in the next, I have granted, bv liba-
book xi.] DHRUVAPATA. 267
are several hundred D§va temples with very many sec-
taries of different sorts.
When Tath&gata lived in the world, he often travelled
through this country. Hence A£oka-raja raised monu-
ments or built stupas in all those places where Buddha
rested. Scattered among these are spots where the three
past Buddhas sat down, or walked, or preached the law.
The present king is of the Kshattriya caste, as they all
are. He is the nephew of Sil&ditva-r&ja of Malay a, and
son-in-law of the son of Siladitya, the present king of
Kanyakubja. His name is Dliruvapata (T’u-lu-h’o-
po-tu ). 73 He is of a lively and hasty disposition, his
wisdom and statecraft are shallow. Quite recently lie
has attached himself sincerely to faith in the three
“ precious ones.” Yearly he summons a great assembly,
and for seven days gives away most valuable gems, ex-
quisite meats, and on the priests he bestows in charity
the three garments and medicaments, or their equivalent
in value, and precious articles made of rare and costly
gems of the seven sorts. Having given these in charity,
lie redeems them at twice their price. He esteems virtue
(or the virtuous) and honours the good; he reverences those
who are noted for their wisdom . 74 The great priests
tion of water, to the community of 94. The “ eighteen schools ” here
the reverend S&kya Bhikshus be- mentioned point to the Hinny&na
longing to the eighteen schools doctrine.
(nikdyd) who have come from vari- 73 Dr. Buhler argues that this
ous directions to the great convent king was the same as Sildditya VI.,
( Makdvihdra ) of Duddd.” Ind. surnamed Dhrtibhata, (which he
Ant., vol. iv. p. 175. This Duddd supposes to stand for Dhruvabha^a,
was the daughter of Dhruvasena “the constant warrior”), of whom
I’b sister (/6., p. 106), and so a we have a grant dated “ Sam. 447 ”
grand-daughter of Bhatarka, the (Ind. Ant., vol. vii. p. 80). General
founder of the Valabhi dynasty. Cunningham adopts the same view
In another copper-plate of Guhu- (A. S. Reports, vol. ix. pp. 16, 18) ;
sena, he makes a grant to “the but Burgess is disposed to regard
foreign monks belonging to the this king as the Dhruvasena II. of
eighteen schools, and living in the a Valabhi grant dated “Sam. 310 31
Abhyantarikd vihdra built by the (Arch. Sur. W. Ind., vol. ii. pp. 82,
venerable Mimmd, and situated close ff.) ; and Oldenberg, as possibly
to the monastery of Bhatarka, pre- Dherabhata, the cousin of Dhru-
sented to the K&jasth&nlya &ura.” vasena II. (Ind. Ant., voL x. p.
Ind. Ant., vol. v. p. 206; cohf. 219).
Vassilief, I.e Bouddh., p. 63. Arch. ™ Or, he reverences religion and
Sur. W. Ind. Reports , vol. iii. p. makes much wi wndun.
268
RECORDS OF WESTERN COUNTRIES, [book zl
who come from distant regions he particularly honours
and respects.
Not far from the city is a great sangh&r&ma whicli
was built by the Arhat Achftra (’O-che-lo) ; 76 here the
B6dhisattvas Gunamati and Sthiramati 76 (Kien-hwui)
fixed their residences during their travels and composed
treatises which have gained a high renown.
From this going north-west 700 li or so, we come to
’O-nan-to-pu-lo (Anandapura).
’0-NAN-TO-PU-LO (ANANDAPURA).
This country is about 2000 li in circuit, the capital
about 20. The population is dense; the establishments
rich. There is no chief ruler, but it is an appanage of
Malava 77 The produce, climate, and literature and laws
are the same as those of Malava. There are some ten
sahgharamas with less than 1000 priests ; they study the
Little Vehicle of the Saunnatiya school. There are
several tens of Leva temples, and sectaries of different
kinds frequent them.
Going west from Valabhi 500 li or so, we come to the
country of Su-la-ch’a (Sur&shtra).
Su-la-ch’a (Surashtra). 78
This country is 4000 li or so in circuit, the capital
75 This is confirmed by a grant vol. vi. p. 9 ; Vassilief, p. 78 ; M.
of Dharasena II. of Valabhi, in Muller’s India, p. 305 ; B. Nanjio’s
which the Sanskrit name of the Cat. Budd. Trip., c. 372). Guna-
founder is given as Atharya ( Ind . mati was also a disciple of Vasu-
A nt. f vol. iv. p. 164 n.; vol. vi. p. 9). bandhu. He had a famous disciple,
Julien has Ach&ra ; the Chinese Vasmnitra (Pho-shu-mi), who wrote
translation sowing requires this a commentary on Vasubandhu’s
restoration. A bhidkarmakdiskai (Bunyiu Nanjio’s
79 Sthiramati Sthavira was one Cat. Bud . Trip., cc. 375, 377 ; M.
of the famous disciples of Vasu- Muller, India, pp. 305,309,310, 632;
bandhu, the twenty-first patriarch, Burnouf, Introd., p. 505; Vassilief,
who wrote commentaries on aU p. 78).
the works of his master. He is 77 See Ind. Ant., vol vii. ; Ar.
named in a grant of Dharasena T. as Sur. W. Ind., vol. ii. p. 83.
the Ach&ryya Bhadanta Sthiramati, 78 Sur&sh{ra, or Sur&tha, or Sorath.
who founded the vihdra of Sri As this district is in the Gujar&t
Bappap&da at Valabhi (Ind. A nt., peninsula, it is difficult to under-
book xi.] GURJJARA . 269
about 30 li. On the west the chief town borders on the
Mahi river ; the population is dense, and the various
establishments ( families ) are rich. The country is de-
pendent on Yalabhi. The soil is impregnated with salt;
flowers and fruit are rare. Although the climate is equable,
yet there is no cessation of tempests. The manners of
the people are careless and indifferent ; their disposition
light and frivolous. They do not love learning and are
attached both to the true faith and also to heretical
doctrine. There are some fifty sanghdrdmas in this king-
dom, with about 3000 priests ; they mostly belong to the
Sthavira school of the Great Vehicle. There are a
hundred or so Deva temples, occupied by sectaries of
various sorts. As this country is on the western sea
route, the men all derive their livelihood from the sea and
engage in commerce and exchange of commodities.
Not far from the city is a mountain called Yuh-chen-to
(Ujjanta), 79 on the top of which is a sanghdrdma . The
cells and galleries have mostly been excavated from the
mountain-side. The mountain is covered with thick
jungle and forest trees, whilst streams flow round its
limits. Here saints and sages roam and rest, and Rlshis
endued with spiritual faculties congregate here and stay.
Going nortli from the country of Yalabhi 1800 li or so,
we come to the kingdom of Kiu-che-lo (Gurjjara).
Kiu-che-lo (Gxjkjjaka).
This country 80 is 5000 li or so in circuit, the capital,
stand how its chief town “ on the 79 The old Prakrit name of Gir-
west ” borders on the Mahi river ; n£ra, close to J unftgadh in K&thi&-
perhaps it should be “ on the east.” wad ; the Sanskrit form is Ujjay-
But this part of the pilgrim’s narra- anta ( Mahdbh ., iii. 8347 ff.) Lassen
tive seems to be carelessly written. ( Ind . Alt., vol. i. p. 686 n.) misplaces
Perhaps, as Fergusson supposes, the it at or near Ajant&. It is sacred
original documents had been lost in to N6min&tha, the twenty-second
crossing the Indus at Attok (see Jina, and Urjayata (Colebrooke,
Book xii.), and the details supplied Assays, vol. ii. p. 212 ; Arch. Sur.
from memory or notes. For re- W. Ind. llep., vol. ii. p. 129), and is
marks on localities see V. de St. also called Raivata.
Martin, M&moire , p. 405 ; Cunning- 80 Prof. R. G. Bhandarkar sug-
bam, Anc. Geog., p. 325. gests that Kukura, a district men-
270 RECORDS OF WESTERN COUNTRIES . [book xi.
which is called Pi-lo-mo-lo, 81 is 30 li or so round. The
produce of the soil and the manners of the people resemble
those of Sur&shtra. The population is dense ; the estab-
lishments are rich and well supplied with materials
{wealth). They mostly are unbelievers ; a few are attached
to the law of Buddha. There is one sangh&r&ma, with about
a hundred priests ; they are attached to the teaching of the
Little Vehicle and the school of the Sarv&stivadas. There
are several tens of D§va temples, in which sectaries of
various denominations dwell. The king is of the Kshat-
tiiya caste. He is just twenty years old; he is distin-
guished for wisdom, and he is courageous. He is a deep
believer in the law of Buddha ; and highly honours men
of distinguished ability.
From this going south-east 2800 li or so, we come to
the country ofU-she-yen-na (Ujjayant).
U-SHE-YEN-NA (UjJAYANi).
This country 82 is about 6000 li in circuit ; the capital
is some 30 li round. The produce and manners of the
people are like those of the country of Surashtra. The
population is dense and the establishments wealthy.
There are several tens of convents, but they are mostly
in ruins ; some three or five are preserved. There are
some 300 priests ; they study the doctrines both of the
Great and the Little Vehicle. There are several tens of
D6va temples, occupied by sectaries of various kinds.
tioned in an inscription of Pu]u- Essays, vol. ii. p. 31 n. ; R&ja-
m&yi at Nasik, and in the Rudra- tarang., v. 144 ff.
d&man inscription at Girn 4 ra, might 81 Balmer in R&jput&na (lat.
be Kiu-che-lo, but the Chinese syl- 25 0 48' N. f long. 71 0 16' E.) From
lables are against such an identifies- this neighbourhood several of the
tion (Trans. Int. Cong. Orient, 1874, clans in K&thi&w&d say they origi-
p. 312 ; Arch. Sur. W. Jnd. Rep., nally came.
vol. iv. p. 109, and vol. ii. pp. 129, 82 Ujjayani or Ujjayini is pro-
131. G-urjara is certainly the proper perly the capital of Avanti in
representative, and the district as M&lava, the capital of Tiastanea
well as the language extended into (Chashtana), the ’O fy**} of Ptohmy
the southern parts of modem R&j- lib. vii. c. i. 63) and the Peripl. Mar.
put&na and M&lwtL. See Lassen, uEryth. (c. xlviii.) Bohlen, Alte Ind .,
Ind. AU., vol. i p. 136; Coiebrooke, vol. i. p. 94.
book xi.] MAHESVARAPURA. 271
The king belongs to the Br&hman caste. He is well versed
in heretical books, and believes not in the true law.
Hot far from the city is a stdpa ; this is the place
where AS6ka-raja made the hell {of punishment).
Going north-east from this 1000 li or so, we come to
the kingdom of Chi-ki-to.
Chi-ki-to.
This country is about 4000 li in circuit ; the capital is
some 15 or 16 li round. The soil is celebrated for its
fertility; it is regularly cultivated and yields abundant
crops ; it is specially adapted for beans and barley ; it
produces abundance of flowers and fruits. The climate is
temperate ; the people are naturally virtuous and docile ;
most of them believe in heretical doctrine, a few honour
the law of Buddha. There are several tens of saiighdrdmas
with few priests. There are about ten Deva temples, which
some thousand followers frequent. The king is of the
Br&hman caste. He firmly believes in the (three) precious
ones ; he honours and rewards those who are distinguished
for virtue. Very many learned men from distant coun-
tries congregate in this place.
Going from here north 900 li or so, we come to the
kingdom ofMo-hi-shi-fa-lo-pu-lo (Mah^svarapura).
Mo-hi-shi-fa-lo-pu-lo (Mah£6vakapuka).
This kingdom is about 3000 li in circuit ; the capital
city is some 30 li round. The produce of the soil and
the manners of the people are like those of the kingdom
of Ujjayanl. They greatly esteem the heretics and do
not reverence the law of Buddha. There are several tens
of Deva temples, and the sectaries principally belong to
the PSiupatas. The king is of the Br&hman caste ; he
places but little faith in the doctrine of Buddha.
From this, going in a backward direction to the country
of Kiu-che-lo (Gurjjara) and then proceeding northward
272 RECORDS OF WESTERN COUNTRIES, [book xi.
through wild deserts and dangerous defiles about 1900 li,
crossing the great river Sin-tu, we come to the kingdom of
Sin-tu (Sinch).
Sin-tu (Sindh).
This country is about 7000 li in circuit; the capital
city, called P’i-sheu-p’o-pu-lo, 83 is about 30 li round.
The soil is favourable for the growth of cereals and pro-
duces abundance of wheat and millet. It also abounds
in gold and silver and native copper. It is suitable for
the breeding of oxen, sheep, camels, mules, and other
kinds of beasts. The camels are small in size and have
only one hump. They find here a great quantity of salt,
which is red like cinnabar; also white salt, black salt
and rock salt. In different places, both far and near, this
salt is used for medicine. The disposition of the men is
hard and impulsive; but they are honest and upright,
They quarrel and are much given to contradiction. They
study without aiming to excel ; they have faith in the law
of Buddha. There are several hundred safiglidramaa ,
occupied by about 10, oco priests. They study the Little
Vehicle according to the Sammatiya school. As a rule,
they are indolent and given to indulgence and debauchery.
Those who are very earnest as followers of the virtue of
the sages live alone in desert places, dwelling far off in
the mountains and the forests. There night and day they
exert themselves in aiming after the acquirement of the
holy fruit {of Arhatship). There are about thirty D6va
temples, in which sectaries of various kinds congregate.
The king is of the Sfidra (Shu-t’o-lo) caste. He is by
nature honest and sincere, and he reverences the law of
Buddha.
When Tath&gata was in the world, he frequently passed
through this country, therefore A6oka-raja has founded
several tens of stUpas in places where the sacred traces of
83 Vichavapura — Julien. Rein* pura and Minagara. See IncL Ant.,
and suggests Vasmapura or Balma- vol. viii. p. 336 f.
273
book XL] CONVERSION OF HERETICS .
his presence were found. Upagupta , 84 the great Arhat,
sojourned very frequently in this kingdom, explaining the
law and convincing and guiding men. The places where
he stopped and the traces he left are all commemorated
hy the building of saftghdrdmas or the erection of stHpas,
These buildings are seen everywhere; we can only speak
of them briefly.
By the side of the river Sindh, along the flat marshy
lowlands for some thousand li, there are several hundreds
of thousands (a very great many) of families settled. They
are of an unfeeling and hasty temper, and are given to
bloodshed only. They give themselves exclusively to
tending cattle, and from this derive their livelihood.
They have no masters, and, whether men or women, have
neither rich nor poor ; they shave their heads and wear
the Kashdya robes of Bhikshus, whom they resemble out-
wardly, whilst they engage themselves in the ordinary
affairs of lay life. They hold to their narrow {little)
views and attack the Great Vehicle.
The old reports state that formerly these people were
extremely hasty ( impatient ), and only practised violence
and cruelty. At this time there was an Arhat, who, pity-
ing their perversity, and desiring to convert them, mounted
in the air and came amongst them. He exhibited his
miraculous powers and displayed his wonderful capa-
bilities. Thus he led the people to believe and accept
the doctrine, and gradually he taught them in words ;
all of them joyfully accepted his teaching and respectfully
prayed him to direct them in their religious life. The
Arhat perceiving that the hearts of the people had become
submissive, delivered to them the three “ Eefuges ” and
restrained their cruel tendencies ; they entirely gave up
“taking life,” they shaved their heads, and assumed the
soiled robes of a Bhikshu, and obediently walked accord-
ing to the doctrine of religion. Since then, generations
have passed by and the changed times have weakened
84 Bk. viii ; Burnouf, Introd . , pp. u 8, 197. 37§ *•
S
VOL. II.
2 ; 4 RECORDS OF WESTERN COUNTRIES . [book xi.
their virtue, but as for the rest, they retain their old
customs. But though they wear the robes of religion,
they live without any moral rules, and their sons and'
grandsons continue to live as worldly people, without
any regard to their religious profession.
Going from this eastward 900 li or so, crossing the
Sindh river and proceeding along the eastern bank, we
come to the kingdom of Mu-lo-san-p’u-lu.
MU-LO-SAN-P’U-LU (MtJLASTIIANAPURA).
This country 85 is about 4000 ii in circuit; the capital
town is some 30 li round. It is thickly populated. The
establishments are wealthy. This country is in depen-
dence on the kingdom of Cheka (Tse-kia). The soil is rich
and fertile. The climate is soft and agreeable; the manners
of the people are simple and honest ; they love learning
and honour the virtuous. The greater part sacrifice to
the spirits ; few believe in the law of Buddha. There
are about ten saiighdrdmas , mostly in ruins ; there are a
few priests, who study indeed, but without any wish to
excel. There are eight Deva temples, in which sectaries
of various classes dwell. There is a temple dedicated to
the sun, 86 very magnificent and profusely decorated. The
image of the Sun-d 4 va is cast in yellow gold and orna-
mented with rare gems. Its divine insight is mysteri-
ously manifested and its spiritual power made plain to
all. Women play their music, light their torches, offer
their flowers and perfumes to honour it. This custom
lias been continued from the very first. The kings and
high families of the five Indies never fail to make their
offerings of gems and precious stones {to this Diva). They
have founded a house of mercy ( happiness ), in which they
provide food, and drink, and medicines for the poor and
sick, affording succour and sustenance. Men from all
80 M&Iasth&aapur or Mult&n (see Keinaud, Mem. s. 1 . Inde, p. 98).
86 Aditya or Sftrya.
book xi. ] CO UNTRY OF PAR VA TA . 275
countries come here to offer up their prayers ; there are
always some thousands doing so. On the four sides of
the temple are tanks with flowering groves where one can
wander about without restraint.
From this going north-east 700 li or so, we come to the
country of Po- fa- to.
Po-FA-TO (PAKVATA ). 87
This country is 5000 li or so in circuit, its capital is
about 20 li. It is thickly populated, and depends on the
country of ChSka (Tse-kia). A great deal of dry-ground
rice is here grown. The soil is also fit for beans and
wheat. The climate is temperate, the disposition of the
people honest and upright. They are naturally quick
and hasty ; their language is low and common. They
are well versed in composition and literature. There
are heretics and believers in common. There are
some ten sahghardmas with about 1000 priests; they
study both the Great and Little Vehicle. There are
four stdpas built by A£oka-raja. There are also some
twenty Deva temples frequented by sectaries of different
sorts.
By the side of the chief town is a great sangli&r&ma
with about 100 priests in it; they study the teaching of
the Great Vehicle. It was here that Jinaputra, a
master of idstras^ composed the Ydgdchdryabhdm i
fedstraJcdriled; here also Bhadraruchi and Gunaprabha,
masters of idstras , embraced the religious life. This
great sanghdrdma has been destroyed by fire, and is now
waste and ruined.
Leaving the Sindh country, and going south-west 1500
or 1600 li, we come to the kingdom of 'O-tin-p'o-chi-
lo (AtyanabakSla).
87 Par vat a is given by P&nini shing-tszu ; his work, the Yib-chie-
(iv. 2, 143) as the name of a coun* sh’ -ti-lun-shih, is a commentary on
try in the Panj&b under the group the Ydgdchdryabhdmi S'dstra ( Yil*
Taksha6il&di (iv. 3, 93). Ind. Ant., chie- 8 h' -ti-hm) of Maitreya. Both
vol. i. p. 22. works were translated into Chinese
88 Jinaputra, in Chinese Tsui- by Hiuen Tsiang.
2 76 RECORDS OF WESTERN COUNTRIES, [book xi.
’O-TIEN-P’O-CHI-LO.
This country is about 5000 li in circuit. The chief
town is called Khie-tsi-shi-fa-lo, and is about 30 li round.
It lies on the river Sindh, and borders on the ocean.
The houses are richly ornamented, and mostly possess
rare and costly substances. Lately there has been no
ruler; it is under the protection of Sindh. The soil is
low and damp and the ground is impregnated with salt
It is covered with wild shrubs, and is mostly waste
land : it is little cultivated, yet it produces some sorts of
grain, but principally beans and wheat, of which there
is a great quantity. The climate is rather cold and
subject to violent storms of wind. It is fit for raising
oxen, sheep, camels, asses, and other kinds of beasts.
The disposition of the people is violent and hasty. They
have no love for learning. Their language differs slightly
from that of Mid-India. The people are generally honest
and sincere. They deeply reverence the three precious
objects of worship. There are about eighty sanghardmas
with some 5000 priests. They mostly study the Little
Vehicle according to the Sammatiya school. There are ten
D6va temples, mostly occupied by heretics belonging to the
PSiupatas.
In the capital town is a temple of Ta-tsz’-tsai-tin
(Mahe vara Deva). The temple is ornamented with rich
sculptures, and the image of the D§va is possessed of
great spiritual powers. The Pd^upata heretics dwell in
this temple. In old days Tath&gata often travelled
through this country to preach the law and convert men,
leading the multitude and benefiting the people. On
this account A£oka-raja built si'djpas on the spots conse-
crated by the sacred traces, six in number.
Going west from this less than 2000 li, we come to the
country of Long-kie-lo (Lafigala).
BOOK XI.}
PO-LA-SSE {PERSIA).
V 7
Long-kie-lo (Langala).
This country 80 is several thousand li from east to west
and from north to south. The capital is about 30 li
round. It is named Su-nu-li-chi-fa-lo (Sftnur-
isvara?). 90 The soil is rich and fertile, and yields abun-
dant harvests. The climate and the maimers of the
people are like those of ’O-tin-p’o-chi-lo. The population
is dense. It possesses abundance of precious gems and
stones. It borders on the ocean. It is on the route to
the kingdom of the western women. 01 It has no chief
ruler. The people occupy a long valley, and are not de-
pendent on one another. They are under the government
of Persia. The letters are much the same as those of
India : their language is a little different. There are be-
lievers and heretics living together amongst them. There
are some hundred sanghdrdmas , and perhaps 6000 priests,
who study the teaching of both the Little and Great
Vehicle. There are several hundred D§va temples. The
heretics called Paiupatas are exceedingly numerous. In
the city is a temple to Mailed vara-Dgva : it is richly
adorned and sculptured. The Paiupata heretics here
offer their religious worship.
Prom this going north-west, we come to the kingdom
of Po-la-sse (Persia).
Po-la-sse (Persia).
This kingdom 02 is several myriad of lis in circuit. Its
chief town, called Su-la-sa-t’ang-na (Surasthana), is
about 40 li in circuit. The valleys are extensive, and so
the climate differs in character, but in general it is warm.
89 General Cunningham thinks 90 Cunningham suggests Sambhu-
this country may represent L&ko- risvara as the restoration of this
ri&n or LakUra, the name of a great name {ibid., loc. cit.)
ruined city which Masson found be- M1 See p. 240, ante.
tween Khozd&r and KilAt, about 92 This country does not belong
2000 li to the north-west of K otesar to India (Ch. Ed.) Hiuen Tsiang
in Kachh (Anc. Geog. of India , p. did not visit it personally ; he writes
311). The Chinese symbols might from report,
be restored to Longhir.
278 RECORDS OF WESTERN COUNTRIES . [book xi.
They draw the water up to irrigate the fields. The
people are rich and affluent. The country produces gold,
silver, copper, rock-crystal (sphdfika), rare pearls, and
various precious substances. Their artists know how to
weave fine brocaded silks, woollen stuffs, carpets, and so
on. They have many shen horses and camels. In com-
merce they use large silver pieces. They are by nature
violent and impulsive, and in their behaviour they prac-
tise neither decorum nor justice. Their writing and their
language are different from other countries. They care
not for learning, but give themselves entirely to works of
art. All that they make the neighbouring countries value
very much. Their marriage-customs are merely promis-
cuous intercourse. When dead their corpses are mostly
abandoned. In stature they are tall: they tie up their
hair ( arrange their head-dress) and go uncovered. Their
robes are either of skin, or wool, or felt, or figured silk.
Each family is subject to a tax of four pieces of silver per
man. The Deva temples are very numerous. Dinava 93
(Ti-na-po) is principally worshipped by the heretics.
There are two or three sahghdr&mas , with several hundred
priests, who principally study the teaching of the Little
Vehicle according to the Sarvastavadin school. The
j pdtra of Sftkya Buddha is in this (country), in the king’s
palace. 04
On the eastern frontiers of the country is the town of
Ho-mo (Orinus ?). The city inside is not great, but the
external walls are in circuit about 60 li or so. The
people who inhabit it are all very rich. To the north-
west this country borders on the kingdom of Eo-lin, 95
« Julien restores this name, and a community of priests in Per-
doubtfully, to Dinabha. Dinava, or sia at the time of Hiuen Tsiang.
Dinapa, however, may be a contrac- As they belonged to the school of
tion for Dinapa(ti), “ the lord of the the Little Vehicle, it is probable
day,” or “ the sun.” they had been established there from
m For the wanderings of the an early date.
pdtra of Buddha, see Fa-hian, chap. 95 Fo-lin (v6\w) Is generally sup-
xxxix. It is interesting to know posed to represent the Byzantine
that there were Buddhist temples Empire.
PITASILA .
*00K XI. J
279
which resembles the kingdom of Persia in point of soil,
and manners, and customs ; but they differ in point of
language and appearance of the inhabitants. These
also possess a quantity of valuable gems, and are very
rich.
To the south-west of Fo-lin, in an island of the sea,
is the kingdom of the western women : 96 here there
are only women, with no men; they possess a large
quantity of gems and precious stones, which they ex-
change in Fo-lin. Therefore the king of Fo-lin sends
certain men to live with them for a time. If they should
have male children, they are not allowed to bring them
up.
On leaving the kingdom of O-tin-p’o-chi-lo, and going
north 700 li or so, we come to the country of Pi-to-shi-
lo.
Pl-TO-SIII-LO (PlTA&LA).
This kingdom is about 3000 li round; the capital is
some 20 li in circuit. The population is dense. They
have 110 chief ruler, but they depend on the country of
Sin-tu. The soil is salt and sandy; the country is sub-
ject to a cold tempestuous wind. A great quantity of
beans and wheat is grown. Flowers and fruits are
scarce. The manners of the people are fierce and rough.
Their language slightly differs from that of Mid-India.
They do not love learning, but as far as they know they
have a sincere faith. There are some fifty saiighardmas
with about 3000 priests; they study the Little Vehicle
according to the Sammatiya school. There are twenty DSva
temples, frequented mostly by the heretics called Pa£u-
patas.
To the north of the city 15 or 16 li, in the middle
of a great forest, is a sttipa several hundred feet high,
built by A£6ka-r&ja. It contains relics which from time
96 Fop some references to the is- and Colonel Yule’s note (vol. ii. p.
land or kingdom of the western 339).
women, see Marco Polo, chap, xxxi.,
280 RECORDS OF WESTERN COUNTRIES . [BOOK XL
to time emit a bright light. It was here that TatMgata,
when in old time he was a Rlshi, was subjected to the
cruelty of the king.
Not far east from this is an old sanghardma. This
was built by the great Arhat, the great K&tvayana. By
the side of it are traces where the four Buddhas of the
past age sat down and walked for exercise. They have
erected a stdpa to denote the spot.
Going north-east from this 300 li or so, we come to the
country of ’O-fan-ch’a.
’O-fan-cii’a (Avanda ?).
This kingdom is 2400 or 2500 li in circuit; the capital
is about 20 li. There is 110 chief ruler, but the country
is subject to Sin-tu. The soil is fit for the cultivation
of grain, and abounds in beans and wheat ; it produces
but few flowers or fruits; the woods are thin. The
climate is windy and cold ; the disposition of the men
is fierce and impulsive. Their language is simple and
uncultivated. They do not value learning, but they are
earnest and sincere believers in “ the three gems.” There
are about twenty saiighdrdmas , with some 2000 priests ;
they mostly study the Little Vehicle according to the
Sammatiya school. There are some five D6va temples,
frequented by the heretics called Paiupatas.
To the north-east of the city, not a great distance, in
the middle of a great bamboo forest is a sa'hghdrdma,
mostly in ruins. Here Tathagata gave permission to the
Bhikshus to wear Kih-fu-to (boots ). 91 By the side of it
is a st'&pa built by A6oka-r&ja. Although the founda-
dations have sunk into the earth, yet the remains are
some hundred feet high. In a vihdra by the side of the
stiXpa is a blue-stone standing figure of Buddha. On
07 There are some remarks made vol. xvii. p. 35). It would seem
about permission to wear boots or from these records that this coun-
shoes with thick linings in the try of Avanda corresponded with
Mahdvagga , varga 13, § 6 (*?. B. £. t Avanti.
Book, xi.] 7 A-LA.-NA ( VARAN A J. 251
sacred days * {fast-days) it spreads abroad a divine
light.
To the ' south 800 paces or so, in a forest, is a stiXpa
which was built by A 3 oka-r&ja. Tath&gata, in time
gone by, stopping here, finding it cold in the night,
covered himself with his three garments: on the morn*
ing following he permitted the Bhikshus to wear wadded
garments. In this wood is a place where Buddha walked
for exercise. There are also a number of sMpas placed
opposite one another, where the four Buddhas of the
past age sat. In this stdpa are relics of Buddha’s hair
and nails. On holy days they emit a miraculous
light.
Going from this north-east goo li or so, we come to
the country of Fa-la- na.
Fa-la-na (Varana). 98
This kingdom is about 4000 li in circuit, and the
chief town about 20 li. The population is dense. The
kingdom is subject to Kapi^a. The chief portion of the
country consists of mountains and forests. It is regu-
larly cultivated. The climate is rather cold. The man-
ners of the people are rough and fierce. They are per-
severing in their habits, but their purposes are low.
Their language is somewhat like that of Mid-India.
Some of them believe in Buddha, others not. They do
not care about literature or the arts. There are some
tens of saiighdrdmas , but they are in ruins. There are
about 300 priests, who study the Great Vehicle. There
are about five Diva temples, frequented mostly by Paiu-
pata heretics.
Not far to the south of the city is an old salighdrdma.
Here Tath&gata in old days preached, exhibiting the
profit and delight of his doctrine, and opening the mind
98 P&qini has a country called group Suv&stav&di ; also in the group
Varnu (iv. 2, 103; iv. 3, 93), from Kachchhddi, in which G&ndh&ra also
a river of the same name, in the is included.
282 RECORDS OF WESTERN COUNTRIES, {book XL
of his heaters. By the side of it are traces where the
four past Buddhas sat down or walked for exercise.
The comirion report says on the western frontier of this
country is the kingdom of Ki-kiang-na (Kikana?).
The people live amid the great mountains and valleys
in separate clans. They have no chief ruler. They
breed an immense quantity of sheep and horses. The
shen horses are of a large size, and the countries
around breed but few, and therefore they are highly
valued.
Leaving this country and going north-west, after tra-
versing great mountains and crossing wide valleys, and
passing a succession of smaller towns, and going 2000 li
or so, we leave the frontiers of India and come to the
kingdom of Tsau-ku-ta.
Note. — The remainder of the section, noticed on pp. 248, 249,
records a mission sent to the same king of Ceylon, Alibunar, by
the Emperor of China (Ch’hgng Tsu), under the direction of the
eunuch Ch’hing Ho ; his object was to offer incense and flowers.
Having arrived, he exhorted the king to respect the teaching of
Buddha and to expel the heretics. The king being enraged, desired
to slay him, but Ch’hing Ho being aware of the plot, escaped.
Again the same ambassador was sent to receive the homage of
foreign states, and came to Ceylon (Si-lan-shan*kwo, the country
of the Sedan mountain). The king rebelliously refused to pay any
respect to the embassage, and collected 50,000 soldiers to block the
way and to destroy the ships. Ch’hing Ho having learned the
purpose of the king, sent secretly by a circuitous way to the ships,
and got 3000 soldiers by night to march on the royal city. Being
surrounded by the enemy’s troops, they defended the city for six
days, and then, having treated the king with contumely, they
opened the gates in the morning, and fought their way for twenty
li ; when the daylight began to fail, they offered up prayers to the
sacred tooth, and suddenly an unusual light shone before them and
lighted them on their way. Having reached their ships, they
rested in peace, and arrived at the capital in the ninth year of
Yang-loh (a.d. 1412), the seventh month, and ninth day.
END OF BOOK XI.
( = 8 3 )
BOOK XII.
Contain* an account of twenty-two countries , viz., (i) Tsu-ku-cha ;
(2) Fo-li-shi-sa-t’ang-na ; (3) * An-ta-lo-po ; (4) K’woh-si-to;
(5) Hwoh; (6) Mung-kin; (7) O-li-ni; (8) Ho-lo-hu ; (9) Ki~
li-seh-mo ; (10) Po-li-lio ; (1 1) Hi-mo-ta-lo ; (12) Po-to-chang-na ;
(13) In-po-lcin; (14) Kiu-lang-na; (15) Ta-mo-si-tie-ti j (16)
Shir-hH-nij (ij).Shang-miy (18) KHe-p'an-to ; (19) U-sha ; (20)
Kie-sha; (21) Cho-kiu-kia j (22) ICiu-sa-ta-na
Tsu-ku-cha (Tsauk^ta).
This country 1 is about 7000 li in circuit, the capital,
which is called Ho-si-na (Ghazna), is about 30 li round.
There is another capital, Ho- s a- la, 2 which is about 30 li
round. Both of them are naturally strong and also for-
tified. 8 Mountains and valleys succeed each other, with
plains intervening, fit for cultivation. The land is sown
and reaped in due season. Winter wheat is grown in
great abundance ; shrubs and trees grow in rich variety,
and there are flowers and fruits in abundance. The soil
is favourable for the yo-Jcin plant (turmeric) and for the
liing-kiu ; 4 this last grows in the valley Lo-ma-in-tu. 6
In the city Ho-sa-lo is a fountain, of which the water
1 For some reference to the country in question, is not older than the
Tsaukftta, see ante , vol. i. p. 62, n. time of Chinghiz Khan ; he, there-
218. Cunningham identifies it with fore, proposes Guzaristan, on the
the Arachosia of classical writers Helm and, the Ozola of Ptolemy, as
{Anc. Geog. of India , p. 40). the equivalent of the Chinese sym-
2 The identification of Ho-si-na bols (ibid., loc. cit.)
with Ghazni was first made by M. 8 For the strength «F Ghazni see
V. de St. Martin ; he also proposed Cunningham [op. cit., pp 41, 42).
to restore Ho-sa-la to Haz&ra, but 4 Hingu, assafcetida ( Julien).
General Cunningham remarks that 5 R&mSndu ? (Julien).
this name, as applied to the district
284 RECORDS OF WESTERN COUNTRIES, [book xii.
divides itself into many branches, and which the people
utilise for the purposes of irrigation. The climate is
cold; there are frequent hail and snow storms. The
people are naturally light-hearted and impulsive; they are
crafty and deceitful. They love learning and the arts,
and show considerable skill in magical sentences, but
they have no good aim in view.
They daily repeat several myriads of words ; their
writing and language differ from those of other countries.
o o o
They are very specious in vain talk, but there is little
body or truth in what they say. Although they worship
a hundred (many) spirits, yet they also greatly reverence
the three precious ones. There are several hundred
saiighdrdmas , with iooo or so priests. They all study
the Great Vehicle. The reigning sovereign is sincere
and honest in his faith, and is the successor of a long
line of kings. He applies himself assiduously to religious
work (merit) and is well instructed and fond of learning.
There are some ten stupas built by A66ka-raja, and several
tens of Deva temples, in which sectaries of various de-
nominations dwell together.
The Tirthaka 6 heretics are very numerous; they worship
principally the D6va Kshuna (T’seu-na). This D6va
spirit formerly came from Mount Aruna (’O-lu-nao) in
Kapi£a, and took up his abode here in the southern dis-
tricts of this kingdom, in the Mount Sunagir. 7 He is
severe or good, causing misfortune or exercising violence.
Those who invoke him with faith obtain their wishes ;
those who despise him reap misfortune. Therefore people
both far off and near show for him deep reverence ; high
and low alike are filled with religious awe of him. The
princes, nobles, and people of this as well as of foreign
® The symbols Wai-tao may denote for which see Eitel, Handbook, suti
the Tirth&kas, as Julien seems to voc. .
suppose ; or they may be simply 7 For this mountain see ante, vol.
equal to “only the greater part are i p. 62. It may be restored to
Wai-tao” the symbols wai-tao are Kshuna Hilo or Hila.
generally applied to the Tlrthakas,
PARSUSTHANA.
BOOK XII.]
285
countries assemble every year at a season of rejoicing
which is not fixed, and offer gold and silver and pre-
cious objects of rare value ( choice trifles ), with sheep, and
horses, and domestic animals ; all which they present in
simple and confiding trust, so that though the earth is
covered with silver and gold, and the sheep and horses
fill the valleys, yet no one would dare to covet them:
they consider them as things set apart for sacred pur-
poses. The heretics (Tirthakas), by subduing their minds
and mortifying their flesh, get from the spirits of heaven
sacred formulae. By the use of these they are frequently
able to control diseases and recover the sick.
Going from this northwards 500 li or so, we come to the
kingdom of Fo-li-shi-sa-t’ang-na.
Fo-li-shi-sa-t’ang-na (Par^usthana, or Yard asth ana ?)
This kingdom 8 is about 2000 li from east to west and
1000 li from north to south. The capital is called
U-pi-na (Hupian), 9 and is 20 li round. As regards the
soil and the manners of the people, these are the same as
in Tsu-ku-cha ; the language, however, is different. The
climate is icy cold ; the men are naturally fierce and
impetuous. The king is a Turk (Tu-kieuh). They have
(< or he has) profound faith for the three precious objects
of worship ; he esteems learning and honours virtue (or,
the virtuous, i.e., the priests).
Going to the north-east of this kingdom, traversing
mountains and crossing rivers, and passing several tens of
little towns situated on the frontier of the country of
Kapi£a, we come to a great mountain pass called Po-lo-
8 Panini mentions Parsusthiina, the tribes Parsioi and Parsuotai {ib.,
the country of the Parsus, a warlike s. 3), somewhere in this vicinity,
tribe, in this direction ( v. 3, 1 1 7 ; Brlh. y Hupi&n or Opian, a little to the
*Sarti.,xiv. 18). Baber (Mem., p. 140) north of Charikar, in lat. 35 0 2' N.,
mentions the Par&chis among the long. 69“ i' E., at the entrance of a
tribes of Afghanistan. Ptolemy pass over the north-east end of the
has two places, Parsiana (lib. vi c. 1 8, Panighan range.
8. 4) and Parsia {ib., s. 5), and also
286 RECORDS OF: WESTERN COUNTRIES, [book xrr.
si-na (Varasfina), 10 which forms part of the great snowy
mountains. This mountain pass is very high ; the preci-
pices are wild and dangerous ; the path is tortuous, and
the caverns and hollows wind and intertwine together.
At one time the traveller enters a deep valley, at another
he mounts a high peak, which in full summer is blocked
with frozen ice. By cutting steps up the ice the traveller
passes on, and after three days he comes to the highest
point of the pass. There the icy wind, intensely cold,
blows with fury; the piled snow fills the valleys. Tra-
vellers pushing their way through, dare not pause on their
route. The very birds that fly in their wheeling flight 11
cannot mount alone this point, but go afoot across the
height and then fly downwards. Looking at the moun-
tains round, they seem as little hillocks. This is the
highest peak of all Jambudvipa. No trees are seen upon
it, but only a mass of rocks, crowded one by the side of
the other, like a wild forest.
Going on for three days more, we descend the pass and
come to’An-ta-lo-po (Andar-db). 12
’An-ta-lo-po (Andar-ab).
This is the old land of the Tu-ho-lo country. 13 It is
about 3000 li round; the capital is 14 or 15 li round.
They have no chief ruler ; it is dependent on the Turks
(Tuh-kiueh). 14 Mountains and hills follow in chains, with
valleys intersecting them. The arable land is very con-
tracted. The climate is very severe. The wind and the
snow are intensely cold and violent ; yet the country is
regularly cultivated and productive : it is suitable also for
flowers and fruits. The men are naturally fierce and
10 This pass over the Hindu Kush 12 See Book I., n. 146
(the Paropamisus or Indian Cau- 13 That is, of the TokhSri people
casus) is probably the same as the See Book i., n. 121.
Khawak Pass described by Wood 14 That is, on the Turkish tribe
(Oxu* t p. 274). He found it to be from the borders of China that had
13,000 feet in height. overrun this district (see note, loc.
u JS'go U'eung, soaring birds. cit.)
BOOK XII.] HWOH C KUNDUZ ). 2S7
violent. The common people are unrestrained in their
ways, and know neither wrong nor right. They do not
care about learning, and give themselves only to the
worship of spirits. Few of them believe in the religion of
Buddha, There are three saiighdrdmas and some tens of
priests. They follow the teaching of the Mahasafighika
(Ta-chong-pu) school. There is one sttipa built by A£oka-
raja.
Going north-west from this we enter a valley, skirt
along a mountain pass, traverse several little towns, and
after going about 400 li we arrive at K’woh-si-to.
K’woh-si-to (Khost). 15
This also is the old land of the Tu-ho-lo country. It is
about 3000 li in circuit; the capital is about 10 li round.
It has no chief ruler, but is dependent on the Turks. It
is mountainous, with many contracted valleys ; hence it is
subject to icy-cold winds. It produces much grain, and
it abounds with flowers and fruits. The disposition of the
men is fierce and violent ; they live without laws. There
are three saftghdrdmas , with very few priests.
Going from this north-west, skirting the mountains and
crossing the valleys, and passing by several towns, after
about 300 li we come to the country called Hwoh.
Hwoh (Ktjnduz). 16
This country is also the old land of the Tuh-ho-lo
country. It is about 3000 li in circuit ; the chief town
is about 10 li. There is no chief ruler, but the country
depends on the Turks. The land is level and plain. It is
regularly cultivated, and produces cereals in abundance.
Trees and shrubs grow plentifully, and flowers and fruits
{of various kinds) are wonderfully abundant. The climate
is soft and agreeable ; the manners of the people simple
15 See Book i., n. 145. 10 See Book i., n. 35.
288 RECORDS OF WESTERN COUNTRIES, [book xir.
and holiest. The men are naturally quick and impulsive;
they clothe themselves with woollen garments. Many
believe in the three precious objects (of worship ), and a
few pay their adoration to the spirits. There are ten
safighdrdmas with several hundred followers (priests).
They study both the Great and the Little Vehicle, and
practise the discipline of both. The king is of the Turkish
clan ; he governs all the little kingdoms to the south of
the Iron Gates. 17 He constantly shifts his dwelling, like
a bird (his bird-dwelling), not constantly occupying this
town.
Going east from this, we enter the T’sung-ling moun-
tains. 18 These mountains are situated in the middle of
Jambuduvipa. On the south they border on the great
snowy mountains ; on the north they reach to the hot sea
(Lake Tcmurtu), and to the “Thousand Springs;” on the
west they extend to the kingdom of Hwoli ; on the east
to the kingdom of U-cha (Och). From east to west and
from north to south they run equally for several thousand
li, and abound in many hundreds of steep peaks and dark
valleys. The mountain heights are rendered dangerous by
the glaciers and frozen snow. The cold winds blow with
fury. As the land produces a great quantity of onions
therefore it is called T’sung-ling ; or because the crags of
ihese mountains have a greenish-blue tint, hence also the
name.
Going east 100 li or so, we come to the kingdom of
Mung-kin.
Mung-kin (Munjan).
This country w is an old territory of the Tu-ho-li coun-
try. It is about 400 li in circuit. The chief city is about
15 or 16 li round. The soil and manners of the people
resemble to a great extent the Hwoh country. There
is no chief ruler, but they depend on the Turks. Going
north we come to the country of 'O-li-ni.
17 For the “ iron gates ” see Book see Book i., n. 77.
* 9 - 18 For Mung-kin see Book i., n.
» >or the T sung-ling Mountains 144.
BOOK XII.]
PO-LI-HO ( BOLOR ).
289
O-LI-NI (AHRENG).
This country 20 is an old territory of Tu-ho-lo. It
borders both sides of the river Oxus. 21 It is about 300
li in circuit; the chief city is 14 or 15 Ii round In
character of its soil and manners of the people it greatly
resembles the Ilwoh country.
Going east, we come to Ho-lo-hu. 22
Ho-lo-hu (Eagh).
This country 23 is an old territory of Tu-ho-lo. On the
north it borders on the Oxus (Fo-ts’u, Yakshu). It is
about 200 li in circuit. The chief town is about 14 or 15
li round. The products of the soil and the manners of the
people greatly resemble the Hwoh country.
Going eastward from the Mung-kin country, skirting
along high mountain passes, and penetrating deep valleys,
and passing in succession various districts and towns, after
a journey of 300 li or so we arrive at the country of Ki-
li-si-mo.
Ki-li- si-mo (Khrishma or Kishm).
This country 24 is an old territory of Tu-ho-lo. From
east to west it is 1000 li or so ; from north to south it is
300 li. The capital is 15 or, 16 li round. The soil and
the manners of the people are just like those of Mung-
kin, except that these men are naturally hot-tempered
and violent.
Going north-east we come to the kingdom of Po-li-ho
(Bolor).
Po-li-ho (Bolor).
This country 26 is an old territory of Tu-ho-lo From
20 For this country see Book i, n. Roahan (V. St. Martin, p. 421).
143. See Book i., n. 142.
to The Fo-t’su (Vakshu). 24 See Book L, n. 141.
22 The Japanese gives Ka-ra-ko. 25 See Booki., n. 140.
After Julien it represents Roh or
VOL. II. T
290 RECORDS OF WESTERN COUNTRIES, [book xu.
east to west it is about ioo li, and from north to soutli
about 300 li. The chief town is some 20 li or so in
circuit. The produce of the soil and the manners of the
people are like those of Ki-li-si-mo.
Going east from Ki-li-si-mo, after traversing mountains
and crossing valleys for about 300 li, we come to the
country of Hi-mo-ta-lo.
Hi-mo-ta-lo (Himatala).
This country 26 is an old territory of the country of Tu-
ho-lo. It is about 300 li in circuit. It is cut up by
mountains and valleys. The soil is rich and fertile, and
fit for cereals. It produces much winter wheat. Every
kind of plant flourishes, and fruits of all sorts grow in
abundance. The climate is cold ; the disposition of the
men violent and hasty. They do not distinguish between
wrong and right. Their appearance is vulgar and ignoble.
In respect of their modes of behaviour and forms of
etiquette, their clothes of wool, and skin, and felt, they
are like the Turks. Their wives wear upon their head-
dress a wooden horn about three feet or so in length. It
has two branches (a double branch) in front, which signify
father and mother of the husband. The upper horn
denotes the father, the lower one the mother. Whichever
of these two dies first, they remove one horn, but when
both are dead, they give up this style of headdress.
The first king of this country was a S&kya, 27 fearless
and bold. To the west of the T’sung-ling mountains most
of the people were subdued to his power. The frontiers
w’ere close to the Turks, and so they adopted their low
customs, and suffering from their attacks they protected
their frontiei j And thus the people of this kingdom were
dispersed in, /different districts, and had many tens of
fortified cities, over each of which a separate chief was
36 See Book L, n. 1391 history of the champions who were
27 Referring, as I suppose, to the banished from Kapilavastu.
book xii.] IN-PO KIN' (YAMGAN), 291
placed. The people live in tents made of felt, and lead
the life of nomads.
On the west side this kingdom touches the country of
Ki-li-si-mo. Going from this 200 odd li, we arrive at the
country of Po-to-chang-na (Badaksh&n).
PO-TO-CIIANG-NA (BaDAKSHAn).
This kingdom 28 is an old territory of the Tu-ho-lo
country ; it is about 2000 li in circuit, and the capital,
which is placed on the side of a mountain precipice, is
some 6 or 7 li in circuit. It is intersected with mountains
and valleys, a vast expanse of sand and stone stretches
over it ; the soil is fit for the growth of beans and wheat ;
it produces an abundance of grapes, the khamil peach,
and plums, &c. The climate is very cold. The men are
naturally fierce and hasty ; their customs are ill-regulated ;
they have no knowledge of letters or the arts ; their ap-
pearance is low and ignoble ; they wear mostly garments
of wool. There are three or four saiighdramas , with very
few followers. The king is of an honest and sincere dis-
position. He has a deep faith in the three precious objects
of worship.
Going from this south-east, passing across mountains
and valleys, after 200 li or so we come to the country of
In-po-kin (Yamgan).
In-po-kin; (YamgAn).
This country 29 is an old territory of the Tu-ho-lo
country. It is about 1000 li or so in circuit. The capital
is about 10 li round. There is a connected line of hills
and valleys through the country, with narrow strips of
arable land. With respect to the produce of the soil, the
climate, and the character of the people, these differ little
from the kingdom of Po-to-chang-na, only the character
of the language differs slightly. The king's nature is
See Book i. t n. 136.
*• See Book L, n. 137,
292 RECORDS OF WESTERN COUNTRIES, [book xii.
violent and impulsive, and he does not know clearly the
difference between right and wrong.
Going from this south-east, skirting the mountains and
crossing the valleys, traversing thus by narrow and diffi-
cult ways a distance of 300 li or so, we arrive at the
country of Kiu-lang-na.
Kiu-lang-na (Kukan).
This country 80 is an old territory of Tu-ho-lo; it is
about 2000 li round. As regards the character of the
soil, the mountains and the valleys, the climate and the
seasons, it resembles the kingdom of In-po-kien (I11-
vakan). The customs of the people are without rule,
their disposition is rouch ( common ) and violent; the
greater portion do not attend to religion ; a few believe in
the law of Buddha. The appearance of the people is
displeasing and ungainly. They wear principally woollen
garments. There is a mountain cavern from which much
pure gold is procured {dug out). They break the stones
and afterwards procure the gold. There are few sang -
hdrdmas , and scarcely any priests. The king is honest
and simple-minded. He deeply reverences the three
precious objects of worship.
Going north-east from this, after climbing the moun-
tains and penetrating valleys, and going along a precipi-
tous and dangerous road for 500 li or so, we come to the
kingdom of Ta-mo-si-tie-ti.
Ta-mo-si-tie-ti (Tamasthiti ?).
This country 81 is situated between two mountains. It
is an old territory of Tu-ho-lo. From east to west it
extends about 1500 or 1600 li; from north to south its
width is only 4 or 5 li, and in its narrowest part not more
than one li. It lies upon the Oxus (Fo-t’su) river, which
it follows along its winding course. It is broken up with
30 See Book i. f n. 138.
81 See Book i., n. 135.
293
BOOK. xii.] KINGDOM OF TA-MO-S1-TIE-TI.
hills of different heights, -whilst sand and stones lie scat-
tered over the surface of the soil. The wind is icy cold
and blows fiercely. Though they sow the ground, it pro-
duces but a little wheat and pulse. There are few trees
{forest trees), but plenty of flowers and fruits. Here the
shen horse is bred. The horse, though small in size, yet
easily travels a long distance. The manners of the people
have no regard to propriety. The men are rough and
violent ; their appearance low and ignoble. They wear
woollen garments. Their eyes are mostly of a blue
colour , 82 and in this respect they differ from people of
other countries. There are some ten sanghdrdmas, with
very few priests ( religious followers).
The capital of the country is called Hwan-t’o-to. In
the middle of it is a safirjh&r&ma built by a former king
of this country. In its construction 33 he excavated the
side of the hill and filled up the valley. The early
kings of this country were not believers in Buddha,
but sacrificed only to the spirits worshipped by unbe-
lievers; but for some centuries the converting power of
the true law has been diffused. At the beginning, the
son of the king of this country, who was much loved by
him, fell sick of a serious disease ; he employed the utmost
skill of the medicine art, but it brought no benefit. Then
the king went personally to the Deva temple to worship
and ask for some means of recovering his child. On this
the chief of the temple, spealcing in the name of the
spirit, said, “ Your son will certainly recover; let your
min d rest in peace.” The king having heard it, was
greatly pleased, and returned homewards. On his way
he met a Shaman, his demeanour staid and remarkable.
Astonished at his appearance and dress, the king asked
him whence he came and whither he was going. The
Shaman having already reached the holy fruit {of anArhat),
desired to spread the law of Buddha, and therefore he had
w Pih, either blue or green, like 53 In constructing and shaping its
the deep sea* courts and halls.
294 RECORDS OF WESTERN COUNTRIES, [book xrx.
assumed this deportment and appearance ; so replying he
said, “ I am a disciple of TatMgata, and am called a
Bhikshu.” The king, who was in great anxiety, at once
asked him, “My son is grievously afflicted; I scarcely
know whether he is living or dead. {Will he recover V*)
The Shaman said, “You might raise {from the dead) the
spirits of your ancestors, hut your loved son it is difficult
to deliver.” The king replied, “A spirit of heaven has
assured me lie will not die, and the Shaman says he will
die ; it is difficult to know what to believe, coming from
these masters of religion.” 34 Coming to his palace, he found
that his loved son was already dead. Hiding the corpse and
making no funeral preparations, he again asked the priest
of the D£va temple respecting him. In reply he said, “ He
will not die; he will certainly recover.” The king in a
rage seized the priest and held him fast, and then upbraid-
ing him lie said, “ You and your accomplices are mon-
strous cheats ; you pretend to be religious, but you practise
lying. My son is deail, and yet you say he will certainly
recover. Such lying cannot be endured ; the priest {master)
of the temple shall die and the building be destroyed.”
On this he killed the priest and took the image and flung
it into the Oxus. On his return, lie once more met the
Shaman ; on seeing him he was glad, and respectfully pros-
trated himself before him, as he gratefully said, “ Hitherto
I have ignorantly followed {my guide), and trod the path
of false teaching. Although I have for a long time followed
the windings of error, now the change has come from this . 35
I pray you condescend to come with me to my dwelling.”
The Shaman accepted the invitation and went to the
palace. The funeral ceremonies being over,, {the king)
addressed the Shaman and said, “ The world of men is in
confusion, birth and death flow on ceaselessly; my son
was sick, and I asked whether he would remain with me
or depart, and the lying spirit said he would surely re-
w Kwei tsuh che jin , men who reprove the world.
85 /.e., from this interview.
BOOK XIL]
SHI-K'I-NI — SHIKHNA N.
295
cover; but the first words of indication you gave were
true and not false. Therefore the system of religion you
teach is to be reverenced. Deign to receive me, deceived
as I have been, as a disciple.” He, moreover, begged the
Shaman to plan and measure out a saiighardma; then,
according to the right dimensions, he constructed this
building, and from that time till now the law of Buddha
has been in a flourishing condition.
In the middle of the old saiighdrdma is the vihdra built
by this Arhat. In the vihdra is a statue of Buddha in
stone above the statue is a circular cover of gilded
copper, and ornamented with gems; when men walk
round the statue in worship, the cover also turns ; when
they stop, the cover stops. The miracle* cannot be ex-
plained. According to the account given by the old people,
it is said that the force of a prayer of a holy man effects
the miracle. Others say there is some secret mechanism
in the matter ; hut when looking at the solid stone walls
of the hall, and inquiring from the people as to their
knowledge (of such mechanism ), it is difficult to arrive at
any satisfaction about the matter.
Leaving this country, and traversing a great mountain
northward, we arrive at the country of Shi-k’i-ni (Shikh-
n&n).
Shi-kT-ni (Shikhnan).
This country 86 is about 2000 li in circuit, the chief city
is 5 or 6 li. Mountains and valleys follow each other in
a connected succession ; sand and stones lie scattered over
the waste lands. Much wheat and beans are grown, but
little rice. The trees are thin, flowers and fruits not
abundant. The climate is icy-cold; the men are fierce
and intrepid. They think nothing of murder and rob-
bery ; they are ignorant of good manners or justice, and
cannot distinguish between right and wrong. They are
deceived as to the happiness and misery of the future,
38 See Book i., n. x 33
296 RECORDS OF WESTERN COUNTRIES, [book xit.
and only fear present calamities. Their figure and
appearance are poor and ignoble; their garments are
made of wool or skin ; their writing is the same as that of
the Turks, but the spoken language is different.
Passing along a great mountain to the south of the
kingdom of Ta-mo-si-tie-ti (Tamasthiti? 37 ), we come to the
country of Shang-mi.
Shang-mi (Sambiii ?).
This country 88 is about 2500 or 2600 li in circuit.
It is intersected with mountains and valleys; with hills
of various heights. Every kind of grain is cultivated;
beans and wheat are abundant. Grapes are plentiful.
The country produces yellow arsenic. They bore into
the cliffs and break the stones, and so obtain it. The
mountain spirits are cruel and wicked; they frequently
cause calamities to befall the kindgom.
On entering the country, sacrifice is offered up to them,
after which good success attends the persons in coming
and going. If no sacrifice is offered them, the wind and
the hail attack the travellers. The climate is very cold ;
the ways of the people are quick, their disposition is
honest and simple. They have no rules of propriety or
justice in their behaviour ; their wisdom is small, and in
the arts they have very little ability. Their writing is
the same as that of the kingdom of Tu-ho-lo, but the
spoken language is somewhat different. Their clothes
are mostly made of woollen stuff. Their king is of the
race of S&kya. 39 He greatly esteems the law of Buddha.
87 Tamasthiti, according to Eitel reigned (see ante, p. 21). It is re-
' (Handbook, s. v.), was “an ancient stored by Julien to S&rnbhi in the
province of Tukh&ra, noted for passage before us, but to S&mbi,
the ferocious character of its in- vol. ii p. 318. Eitel {op. cit. t s. v.)
habitants.” But this is probably speaks of this kingdom as founded
derived from Julien’s restoration by refugees of the Sakya family, and
in the text, which he gives doubt- situated near Chitral, lat. 35 0 35'
fully. N., and long. 72 0 27' E.
88 This is the country over which 89 See previous note,
one of the banished S&kyct youths
book, xii.] THE PAM'^QF %EY. 297
The people follow his examjth 1 ^ tin re all animated by
a sincere faith. There are t I go b Wfidrdmas, with very
few followers.
On the north-east of the frontier of the country,
skirting the mountains and crossing the valleys, advan-
cing along a dangerous and precipitous road, after going
700 li or so, we come to the valley of Po-mi-lo
^ Pamir) 40 It stretches icoo li or so east and west, and
IOO li or so from north to south; in the narrowest part
it is not more than 10 li. It is situated among the
snowy mountains; on this account the climate is cold,
and the winds blow constantly. The snow falls both
in summer and spring-time. Night and day the wind
rages violently. The soil is impregnated with salt and
covered with quantities of gravel and sand. The grain
which is sown does not ripen, shrubs and trees are rare ;
there is but a succession of desert without any inhabitants.
I11 the middle of the Pamir valley is a great dragon
lake (Nagahrada) ; from east to west it is 300 li or so,
from north to south 50 li. It is situated in the midst
of the great T’sung ling mountains, and is the central
point of Jambudvipa 41 The land is very high ; the
water is pure and clear as a mirror; it cannot be
fathomed; the colour of the lake is a dark blue; the
taste of the water sweet and soft : in the water hide the
Jcau-Jci fish ( shark-spider ), dragons, crocodiles, tortoises;
floating on its surface 42 are ducks, wild geese, cranes,
40 P&mir, according to Sir T. D. hrada ; Havana also dwelt on
Forsyth ( Report of Mission to Yar - Lanka-giri (Potaraka ?), and pos-
kand , p. 231, n. ) is a Khokandi sibly from him is derived the
Turki word signifying “desert.” Arabic name for Adam’s Peak,
For a description of this district Mount Rahwan. The remark in
and its watersheds, see Forsyth the text “that it cannot be fa-
(op. citf., p. 231), also Wood’s Oxus, t homed ” is a mistake. Wood
chap. xxi. found soundings at 9 fathoms [Oxus,
41 This no doubt refers to the p. 237.
Sarik-kul lake, otherwise called 43 Hiuen Tsiang’s visit was
Kul-i-P&mir-kul&n, the lake of the during the summer months (pro-
Great P&mir ; see ante, vol. i. p, 12, bably of A.D. 642); in the winter,
vl 33. The great Ndga lake is the lake is frozen to a thickness
sometimes called the RAva^a- of two feet and a half (Wood’s
2g3 RECORDS Oj. ERN COUNTRIES, [book xil.
and so on ; large ' found concealed in the wild
desert wastes, or . he marshy shrubs, or on the
sandy islets.
To the west of thfe lake there is a large stream, which,
going west, reaches so far as the eastern borders of the
kingdom of Ta-mo-si-tie-ti (? Tamasthiti), and there
joins the river Oxus (Fo-t’su) and flows still to the west.
So on this side of the lake all the streams flow west-
ward.*
On the east of the lake is a great stream, 43 which, flow-
ing north-east, reaches to the western frontiers of the
country of Kie-sha(? Kashg&r), and there joins the Si-to
(Sit&) river 44 and flows eastward, and so all streams on
the left side of the lake flow eastward.
Passing over a mountain to the south of the Pamir
valley, we find the country of Po-lo-lo (Bolor) ; 46 here is
found much gold and silver ; the gold is as red as fire.
On leaving the midst of this valley and going south-
east, along the route there is no inhabited place (no men or
village). Ascending the mountains, traversing the side of
precipices, encountering nothing but ice and snow, and
thus going 500 li we arrive at the kingdom of K’ie-
p’an-to.
K’ie-p’an-tO.
This country 46 is about 2000 li in circuit ; the capital
Oxus , p. 236). But in the summer Burnes in modern times heard much
the ice on the lake is broken up, the same story ” (Yule, Marco Polo ,
and the hills in its neighbourhood vol. i. p. 166).
clear of snow; this (according to 44 For some remarks on the Sit&
the statement of the Khirghiz river see ante , voL i. n. 34. Julien,
who accompanied Wood) takes in a note found on p. 572, vol. iii.,
place as early as the end of June, “ at corrects the name to Sit A meaning
which time the water swarms with “ cold his authority is the Chinese
aquatic birds” {op. cit., p. 239); Dictionary, l-tsi-kinrj-in-i.
this confirms the remark in the 45 Perhaps the same as Balti, a
text. For the other remarks, see Tibetan kingdom. See Cunning-
Marco Polo, book i. chap, xxxii., ham (quoted by Yule, M. P., vol. i.
and Yule’s notes. P- 168).
43 “The story of an eastern out- 46 Julien restores the symbols
flow from the lake is no doubt a K’ie-p’an-to to Khavandha doubt-
legend connected with an ancient fully. V. de St. Martin in his
Hindu belief (see Cathay , p. 347), but M&mire (p. 426) restores it to Kar-
BOOK xii.] KIE-T^fjWT OF T^ d U A ). 299
rests on a great rocky crag of tli ^ ^b ntain, and is backed -
by the river &t! It is about * g° ^circuit. The moun-
tain chains run in continuous ire jcession, the valleys and
plains are very contracted. There is very little rice culti-
vated, but beans and corn grow in abundance. Trees
grow thinly, there are only few fruits and flowers. The
plateaux are soppy, the hills are waste, the towns are
deserted ; the manners of the people are without any rules
of propriety. There are very few of the people who give
themselves to study. They are naturally uncouth and
impetuous, but yet they are bold and courageous. Their
appearance is common and revolting; their clothes are
made of woollen stuffs. Their letters are much like those
of the Kie-sha (? Kashgar) country. They know how
to express themselves sincerely, and they greatly rever-
ence the law of Buddha. There are some ten saiighdrclmas
with about 500 followers. They study the Little Vehicle
according to the school of the Sarvastiv&das.
The reigning king is of an upright and honest charac-
ter; he greatly honours the three treasures ; his external
chu, and in Fa-hian (p. 9, n. 6). I tit., p. lv.) It would appear from the
have adopted this restoration. Col. above extracts that K’ie-pa’n-to must
Yule, however (Wood’s O.cus, xlviii. be identified with Sarikol and Tush
n. 1), speaks of Karchu as “a will- Kurghan (stone-tower), and not with
o'-the wisp, which never had any ex- the Kie-cha of fa-hian. I am un-
istence.” On the other hand, he able, however, to trace Fa-hian’s
says, “We know this state ( i.e Ka- route to “Kiecha or Ladak,” as
bandha, the K’ie-p'an-to of the text) stated by Yule {op. tit., xl.), and
to be identical with the modem Cunningham (Ladak, quoted by
territory of Sarikol, otherwise called Yule, ibid.)', for if Kie-cha be Ladak,
Tush Kurghan from its chief town *' how can the pilgrim describe it as
(op. tit,, p. xlviii.) j and again, “As in the middle of the T’sung-ling
for Karchu, which in so many maps mountains (chap, v.), or say that. a
occupies a position on the waters of journey of one jnonth westward
the Yarkand river, it was an erro- across the T’sung-ling mountains
neous transliteration of the name brought him to North India (chap.
Hatchtit or Ketchtit, which appeared vi.) ? Dr. Eitel identifies the K’ie-
in the (Chinese) tables of the later cha of Fa-hian with the Kasioi of
Jesuit surveyors to the south of Ptolemy ( Handbook , s. v. Khaia ) ;
Sarikol and was by them apparently. M. V. de St. Martin observes (Mi-
intended as a loose approximation to moire, p. 427) that Kashg&r and its
the position of the frontier of the territory correspond with the Catia
Dard state of Kan j tit or Hunza” (op, regio Scythia of Ptolemy.
300 RECORDS 0 ERN E< j\JNtRIES. [book xit
J,
manner is quiet ai lassuming; he is of a vigorous
mind and loves leai
Since the establishing . of the kingdom many succes-
sive ages have passed. Sometimes the people speak of
themselves as deriving their name from the Chi-na-ti-
po-k’iu-ta-lo (China-d6va-g6tra). Formerly this country
was a desert valley in the midst of the T’sung-ling moun-
tains. At this time a king of the kingdom of Persia
(Po-la^sse) took a wife from the Han country. She had
been met by an escort on her progress so far as this, when
the roads east and west were stopped by military opera-
tions. On this they placed the king’s daughter on a
solitary mountain peak, very high and dangerous, which
could only be approached by ladders, up and down ;
moreover, they surrounded it with guards both night and
day for protection. After three months the disturbances
were quelled {they 'put down the robbers ). Quiet being re-
stored, they were about to resume their homeward journey.
But now the lady was found to be enceinte. Then the
minister in charge of the mission was filled witli fear and
he addressed his colleagues thus : “ The king’s commands
were that I should go to meet his bride. Our company,
in expectation of a cessation of the troubles that en-
dangered the roads, at one time encamped in the wilds,
at another in the deserts ; in the morning we knew not
what would happen before the evening. At length the
influence of our king having quieted the country, I was
resuming the progress homeward when I found that the
bride was enceinte. This has caused me great grief, and
I know not the place of my death. We must inquire
about the villain who has done this {secretly), with a
view to punish him hereafter. If we talk about it and
noise it abroad, we shall never get at the truth/’ Then
his servant, addressing the envoy, said, “ Let there be no
inquiry; it is a spirit that has had knowledge of her;
every day at noon there was a chief-master who came
from the sun's disc, and, mounted on horseback, came to
book xii.J THE DE*. ANT OF THE SUN-GOD. 301
meet Jrer.” The envoy sa*.,, 'If this be so, how can I
clear myself from fault ? If I go back I shall certainly
be put to death ; if I delay here they will send to have
me punished. What is the best thing to do ? ” He-
answered, “ This is not so complicated a matter ; who
there to make inquiries about matters or to exact pt to
ishment outside the frontiers ? Put it off a few days (froil,
morning to evening )' 9
On this he built, on the top of a rocky peak, a palace
with its surrounding apartments; 47 then having erected
an enclosure round the palace of some 300 paces, he
located the princess there as chief. She established rules
of government and enacted laws. Her time having come,
she bore a son of extraordinary beauty and perfect parts.
The mother directed the affairs of state ; the son received
his honourable title ; 48 he was able to fly through the air
and control the winds and snow. He extended his power
far and wide, and the renown of his laws was everywhere
known. The neighbouring countries and those at a dis-
tance subscribed themselves his subjects.
The king having died from age, they buried him in a
stone chamber concealed with a great mountain cavern
about 100 li to the south-east of this city. His body,
being dried, has escaped corruption down to the prpsent
time. The form of his body is shrivelled up and thin: he
looks as if he were asleep. From time to time they
change his clothes, and regularly place incense and flowers
by his side. From that time till now his descendants
have ever recollected their origin, that their mother (< or ,
on their mother's side), they were descended from the
king of Han, and on their father’s side from the race of
the Sun-deva, and' therefore they style themselves “de-
scendants of the Han and Sun-god.” 49
47 This may be the origin of the resemblance to the tale about Syd*
term T&sh Kurylian , stone tower. wush the Persian and AfrSsyab the
48 That is, the son of the Sun* Turanian. The latter gave to the
god. royal refugee his daughter Farangis,
49 There is in this story a sort of with the provinces of Khutan and
302 RECORDS OF WESTERN COUNTRIES, [book xii.
The members of the royal family in appearance re-
semble the people of the Middle Country (China). They
wear on their heads a square cap, and their clothes are
like those of the Hu people (Uigliurs). In after- ages
^bese people fell under the power of the barbarians, who
>0 ~^pt their country in their power.
ia When A6oka-r&ja was in the world he built in this
palace a st'd'pa. Afterwards, when the king changed his
residence to the north-east angle of the royal precinct, he
built in this old palace a safoghdrdma for the sake of
Kum&ralabdha (T’ong-shiu). The towers of this building
are high {and its halls) wide. There is in it a figure of
Buddha of majestic appearance. The venerable Ivumara-
labdha was a native of Taksha^ila. From his childhood
he showed a rare intelligence, and in early life gave up
the world. He allowed his mind to wander through the
sacred texts, and let his spirit indulge itself in profound
reveries. Daily lie recited 32,000 words and wrote 32,000
letters. In this way he was able to surpass all liis con-
temporaries, and to establish his renown beyond the age
in which he lived. He settled the true law, and overcame
false doctrine, and distinguished himself by the brilliancy
of his discussion. There was no difficulty which he could
not overcome. All the men of the five Indies came to see
him, and assigned him the highest rank. He composed
many tens of sdstras. These were much renowned and
studied by all. He was the founder of the Sautr&ntika
(King-pu) school.
At this time in the east was Alvagli&sha, in the south
D6va, in the west Mg&rjuna, in the north Kum&ra-
labdha. These four were called the four sons that illu-
Chln or M&ch'rn (Mah&chin ?). They whose birth is narrated in the text,
settled at Kung, some distance I m ay add that a consideration of the
north-east of Khutan. See Bellew, circumstances connected with the
History of Kashgdr (chap, iii., For- history of the Persian (Iranian) and
gyth’s Report). The fame of Kaik- Turanian tribes confirms mfe in the
husro (Cyrus) as a hero-child of the opinion that the Tu-ho-lu of Hiuen
sun seems to agree with the miracu- Tsiang refers to the Turanian people*
lous birth and conquests of the child and not to the Turks (so-called).
book xii.] THE STORY OF THE MERCHANTS.
mined the world. The king of this country, therefo.
having heard of the honourable one (Kumdralaldha) and
his great qualities, raised an army to attack Talcsha&la,
and carried him off by force. He then built this saiighd-
rdma.
Going south-east 300 li or so from the city, we come to
a great rocky scarp in which two chambers are excavated,
in each of which is an Arliat plunged in complete ecstasy.
They are sitting upright, and they could be moved but
with difficulty. Their appearance is shrivelled, but their
skin and bones still survive. Though 700 years have
elapsed, their hair still grows, and because of this the
priests cut their hair every year and change their clothes.
To the north-east of the great crag after going 200 li
or so along the mountain-side and the precipices, we come
to a Punyasdld (a hospice ).
In the midst of four mountains belonging to the eastern
chain of the T’sung-ling mountains there is a space com-
prising some hundred Icing (thousand acres). In this, both
during summer and winter, there fall down piles of snow ;
the cold winds and icy storms rage. The ground, impreg-
nated with salt, produces no crops ; there are no trees and
nothing but scrubby underwood. Even at the time of
great heat the wind and the snow continue. Scarcely have
travellers entered this region when they find themselves
surrounded by vapour frown the snow. Merchant bands,
caravans, in coming and going suffer severely in these
difficult and dangerous spots.
The old story says : “ Formerly there was a troop of
merchants, who, with their followers, amounted to 10,000
or so, with many thousand camels. They were occupied
in transporting their goods and getting profit. They were
assailed by wind and snow, and both men and beasts
perished.
As this time there was a great Arhat who belonged to
the kingdom of Kie-p’an-to, who, taking a wide look,
saw them in their danger, and being moved by pity, de-
Records of western countries . [book xii.
ed to exert hi 3 spiritual power for their rescue ; but
when he arrived they were already dead. On this he col-
lected the precious objects that lay scattered about and
constructed a house, and gathering in this all the wealth
he could, he bought the neighbouring land and built houses
in the bordering cities for the accommodation of travellers,
and now merchantmen and travellers enjoy the benefit of
his beneficence.
Going north-east from this, descending the Tsung-ling
mountains to the eastward, after passing dangerous defiles
and deep valleys, and traversing steep and dangerous
loads, assailed at every step by snow and wind, after going
ioo li or so, we emerge from the T’sung-ling mountains
and come to the kingdom of U-sha.
U-sha (Och).
This kingdom is about ioooli in circuit; the chief town
is about io li round. On the south it borders on the
river Sitfi. The soil is rich and productive ; it is regularly
cultivated and yields abundant harvests. The trees and
forests spread their foliage afar, and flowers and fruits
abound. This country produces jade of different sorts
in great quantities ; white jade, black, and green. The
climate is soft and agreeable ; the winds and rain follow
in their season ; the manners of the people are not much
in keeping with the principles of politeness. The men
are naturally hard and uncivilised ; they are greatly given
to falsehood, and few of them have any feeling of shame.
Their language and writing are nearly the same as those
of Kie-sha. Their personal appearance is low and repul-
sive. Their clothes are made of skins and woollen stuff’s.
However, they have a firm faith in the law of Buddha
and greatly honour him. There are some ten saUghd -
rdmas, with somewhat less than 1000 priests. They
study the Little Vehicle according to the school of the
SarvS.stivS.das. For some centuries the royal line has
305
BOOK HI.] THE MYSTERIOUS ARHAT.
been extinct. They have no ruler of their own, but are
in dependence on the country of K’ie-p’an-to.
Two hundred li or so to the west of the city we come to
a great mountain. This mountain is covered with brood-
ing vapours, which hang like clouds above the rocks.
The crags rise one above another, and seem as if about
to fall where they are suspended. On the mountain top
is erected a stH/pa, of a wonderful and mysterious cha-
racter. This is the old story: — Many centuries ago this
mountain suddenly opened; in the middle was seen a
Bhikshu, with closed eyes, sitting; his body was of
gigantic stature and his form was dried up ; his hair de-
scended low on his shoulders and enshrouded his face.
A hunter having caught sight of him, told the king.
The king in person went to see him and to pay him
homage. All the men of the town came spontaneously
to burn incense and offer flowers as religious tribute to
him. Then the king said, “What man is this of such
great stature ? ” Then there was a Bhikshu who said in
reply, “This man with his hair descending over his
shoulders and clad in a hash&ga garment is an Arhat
who has entered the sam&dhi which produces extinction
of mind. Those who enter this kind of sam&dhi have
to await a certain signal (or period); some say that if
they hear the sound of the ghantd they awake ; others,
if they see the shining of the sun, then this is a signal
for them to arouse themselves from their ecstasy; in the
absence of such signal, they rest unmoved and quiet,
whilst the power of their ecstasy keeps their bodies from
destruction. When they come from their trance after
their long fast, the body ought to be well rubbed with
oil and the limbs made supple with soft applications;
after this the ghant& may be sounded to restore the
mind plunged in sam&dhi'' The king said, “Let it be
done,” and then he sounded the gong.
Scarcely had the sound died away, but the Arhat, re-
cognising the signal, looking down on them from on high
vol. ii. u
3 o6 RECORDS OF WESTERN COUNTRIES . [book xn.
for a long time, at length said, " What creatures are you
with forms so small and mean, clothed with brown
robes ? ” They answered, “We are Bhikshus ! ” He said,
“And where now dwells my master, Kaiyapa TatM-
gata ? ” They replied, “ He has entered the great m-
rrdna for a long time past.” Having heard this, he shut
his eyes, as a man disappointed and ready to die. Then
suddenly he asked again, “Has Sakva Tath&gata come
into the world ? ” " He has been born, and having
guided the world spiritually, he has also entered ni-
rvdna” Hearing this, he bowed his head, and so re-
mained for a long time. Then rising up into the air,
he exhibited spiritual transformations, and at last he was
consumed by fire and his bones fell to the ground.
The king having collected them, raised over them this
sMpa.
Going north from this country, and traversing the rocky
mountains and desert plains for 500 li or so, we come to
the country of Kie-sha. 50
Kie-sha (Kashgau).
The country of Kie-sha is about 5000 li in circuit.
It has much sandy and stony soil, and very little loam.
It is regularly cultivated and is productive. Blowers
and fruits are abundant. Its manufactures are a fine
kind of twilled haircloth, and carpets of a fine texture
and skilfully woven. The climate is soft and agree-
able; the winds and rain regularly succeed each other.
The disposition of the men is fierce and impetuous, and
they are mostly false and deceitful. They make light
of decorum and politeness, and esteem learning but
little. Their custom is when a child is born to com-
press his head with a board of wood. 61 Their appear-
ance is common and ignoble. They paint {mark) their
50 Anciently called Su-li : this (Srikritati). The sound Su-li is cor-
also is the name of its chief city ; rupt. — Ch, Ed.
the full name is Shi-li-ki-U-to-ti 01 See vol. ip. 19, n. 60.
book xil] CHO-KIN-KIA ( YARKIANG .) 307
bodies and around their eyelids. 62 For their writing
( written characters) they take their model from India,
and although they ( i.e the forms of the letters) are some-
what mutilated, yet they are essentially the same in
form 63 Their language and pronunciation are different
from that of other countries. They have a sincere faith
in the religion of Buddha, and give themselves earnestly
to the practice of it. There are several hundreds of sa-
iigh&r&mas , with some 10,000 followers; they study the
Little Vehicle and belong to the Sarvastiv&da school.
Without understanding the principles, they recite many
religious chants ; therefore there are many who can say
throughout the three Pitakas and the Vibhdshd (. Pi-p’o -
sha).
Going from this south-east 500 li or so, passing the
river Sita and crossing a great stony precipice, we come
to the kingdom of Cho-kiu-kia. 64
Cho-kiu-kia (Ciiakuka ? Yarkiang).
This kingdom 65 is some 1000 li or so round; the
capital is about 10 li in circuit. It is hemmed in by
crags and mountain fastnesses. The residences are
numerous. Mountains and hills succeed each other in
a continuous line. Stony districts 66 spread in every
direction. This kingdom borders on two rivers; 67 the
cultivation of grain and of fruit-trees is successful, prin-
cipally figs, pears, and plums. Cold and winds prevail
62 This is the only translation I 54 Anciently called Tsie-kn.
can give. Julien renders it, “They 05 V. de St. Martin identifies
have green eyeballs;” but his te^t Cho-kiu-kia with Yarkiang, but he
must differ from mine. gives no authority. Dr. Eitel
68 This passage, too, is very ob- (Handbook, s. v. Tckakuka) states
scure ; J ulien has omitted it. As that “ it is an ancient kingdom in
an alternative translation of thw Little Bukharia, probably the modern
whole passage, this may be offered : Yarkiang.” The distance a v d bear-
“ They paint their bodies and their ing from Kashg&r would ipbinfc to
eyelids; for their models in these Yarkand.
figures (painted letters) they take 60 Compare W. H. Bellew’s ac-
( those of) India ; although they count of this neighbourhood. Rash-
thus disfigure themselves, yet they mir and Kashgir , p. 365.
retain great vigour of form (or 67 Probably the Yarkand and
body).” Khotan rivers.
308 RECORDS OF WESTERN COUNTRIES, [book xij.
throughout the year. The men are passionate and cruel ;
they are false and treacherous, and in open day practise
robbery. The letters are the same as those of K’iu-sa-
ta-na (Khotan), but the spoken language is different.
Their politeness is very scant, and their knowledge of
literature and the arts equally so. They have an honest
faith, however, in the three precious objects of worship,
and love the practice of religion. There are several tens
of saiigltdrdmaSy but mostly in a ruinous condition; there
are some hundred followers, who study the Great Ve-
hicle.
On the southern frontier of the country is a great
mountain, with lofty defiles and peaks piled up one on
the other, and covered with matted underwood and
jungle. In winter and all through the year the moun-
tain streams and torrents rush down on every side.
There are niches and stone chambers in the outside;
they occur in regular order between the rocks and
woods. The Arhats from India, displaying their spiri-
tual power, coming from far, abide here at rest. As
many Arhats have here arrived at nirvdna, so there
are many stiXpas here erected. At present there are
three Arhats dwelling in these mountain passes in deep
recesses, who have entered the samddhi of “extinction
of mind.” Their bodies are withered away; their hair
continues to grow, so that Shamans from time to time
go to shave them. In this kingdom, the writings of the
Great Vehicle are very abundant. There is no place
where the law of Buddha is more flourishing than this.
There is a collection here 58 of ten myriads of verses, divided
into ten parts. Prom the time of its introduction till now
it has wonderfully spread.
Going east from this, skirting along the high moun-
tain passes and traversing valleys, after going about
800 li, we come to the kingdom of K’iu-sa-ta-na
(Kustana — Khotan).
* Series of sacred books.
BOOK xn.]
ICIU-SA-TA-NA ( KHOTAN ).
3°9
K’iu-sa-ta-na (Khotan).
This country is about 4000 li iu circuit ; the greater
part is nothing but sand and gravel (a sandy waste ) ; the
arable portion of the land is very contracted. What
land there is, is suitable for regular cultivation, and pro-
duces abundance of fruits. The manufactures are car-
pets, haircloth of a fine quality, and fine-woven silken
fabrics. Moreover, it produces white and green jade.
The climate is soft and agreeable, but there are tornados
which bring with them clouds of flying gravel (dust).
They have a knowledge of politeness and justice. The
men are naturally quiet and respectful. They love to
study literature and the arts, in which they make con-
siderable advance. The people live in easy circumstances,
and are contented with their lot.
This country is renowned for its music ; 69 the men love
tlip song and the dance. Tew of them wear garments of
skin (felt) and wool ; most wear taffetas and white linen.
Their external behaviour is full of urbanity ; their customs
are properly regulated. Their written characters and
their mode of forming their sentences resemble the Indian
model; the forms of the letters differ somewhat; the differ-
ences, however, are slight. The spoken language also
differs from that of other countries. They greatly esteem
the law of Buddha. There are about a hundred saftglid-
rdmas with some 5000 followers, who all study the doctrine
of the Great Yehicle.
The king is extremely courageous and warlike ; he
greatly venerates the law of Buddha. He says that he is of
the race of Pi-shi-men (Vaisravana) Deva. In old times this
country was waste and desert, and without inhabitants.
The D6va Pi-shi-men came to fix his dwelling here. The
eldest son of AS&ka-r&ja, when dwelling in Taksha^ila
• Compare the remark of Fa-hian general abundance of the district
(chap, iii.), “ They love religious round Khotan consult Marco Pdo,
music.*’ For the products and Yule’s notes, vol. i. pp. 1 74, 175.
3io
RECORDS OF WESTERN COUNTRIES, [bookxii.
having had liis eyes put out, the King A6oka was very
angry, and sent deputies to order the chief of the tribes
dwelling there to be transported to the north of the snowy
mountains, and to establish themselves in the midst of a
desert valley. Accordingly, the men so banished, having
arrived at this western frontier ( of the kingdom ), put at their
head a chief of their tribe and made him king. It was just
at this time a son of the king of the eastern region (China)
having been expelled from his country, was dwelling in
this eastern region. The people who dwelt here urged
him also to accept the position of king. Years and months
having elapsed, and their laws not yet being settled, 60
because each party used to meet by chance in the liunt-
ing-ground, they came to mutual recriminations, and,
having questioned each other as to their family and so on,
they resolved to resort to armed force. There was then
one present who used remonstrances and said, “ Why do
you urge each other thus to-day ? It is no good fighting
on the hunting-ground ; better return and train your
soldiers and then return and fight. ,, Then each returned
to his own kingdom and practised their cavalry and
encouraged their warriors for the fray. At length, being
arrayed one against the other, with drums and trumpets,
at dawn of the day, the western army (lord) was defeated.
They pursued him to the north and beheaded him. The
eastern king, profiting by his victory, reunited the broken
parts of his kingdom ( consolidated his power), changed his
capital to the middle land, 6 * and fortified it with walls ;
but, because he had no (surveyed) territory, he was filled
with fear lest he should be unable to complete his scheme,
and so he proclaimed far and near, “ Who knows how to
survey a dominion ? ” At this time there was a heretic
covered with cinders who carried on his shoulder a great
calabash full of water, and, advancing to the king, said,
80 /.e., the mutual relations of the 81 That is, according to Julien
two. The passage respecting the (note, p. 225), “the land between
“ western frontier ” refers to the the eastern aud western states.”
frontier of the “ western kingdom.’*
book xil] THE CHILD KUSTANA. 311
“I understand a method” (a territory ), and so he began to
walk round with the water of his calabash running out,
and thus completed an immense circle. After this he fled
quickly and disappeared.
Following the traces of the Water, the king laid the
foundation of his capital city; and having retained its
distinction, it is here the actual king reigns. The city,
having no heights near it, cannot be easily taken by
assault. From ancient times until now no one has been
able to conquer it. The king having changed his capital
to this spot, and built towns and settled the country, and
acquired much religious merit, now had arrived at extreme
old age and had no successor to the throne. Fearing lest
liis house should become extinct, he repaired to the temple
of Vai^ravana, and prayed him to grant his desire. Forth-
with the head of the image {idol) opened at the top, and
there came forth a young child. Taking it, he returned to
his palace. The whole country addressed congratulations
to him, but as the child would not drink milk, he feared
he would not live. He then returned to the temple and
again asked {the god) for means to nourish him. The
earth in front of the divinity then suddenly opened and
offered an appearance like a pap. The divine child drank
from it eagerly. Having reached supreme power in due
course, he shed glory on his ancestors by his wisdom and
courage, and extended far and wide the influence of his
laws. Forthwith he raised to the god {Vaisravana) a
temple in honour of his ancestors. From that time till
now the succession of kings has been in regular order,
and the power has been lineally transmitted. And foi
this reason also the present temple of the DSva is richly
adorned with rare gems and worship is punctually offered
in it. From the first king having been nourished from
milk coming from the earth the country was called by its
name ( pap of the earth — Kustana).
About 10 li south of the capital is a large sailgh&r&ma,
312
RECORDS OF WESTERN COUNTRIES . [book su-
bmit by a former king of the country in honour of Vairo-
chana 62 (Pi-lu-che-na) Arhat.
In old days, when the law of Buddha had not yet ex-
tended to this country, that Arhat came from the country
of Ka&nlr to this place. He sat down in the middle of
a wood and gave himself to meditation. At this time
certain persons beheld him, and, astonished at his appear-
ance and dress, they came and told the king. The king
forthwith went to see him for himself. Beholding his
appearance, he -asked him, saying, “What man are you,
dwelling alone in this dark forest?” The Arhat replied,
“I am a disciple of Tathagata ; I am dwelling here to
practise meditation. Your majesty ought to establish
religious merit by extolling the doctrine of Buddha,
building a convent, and providing a body of priests.”
The king said, “ What virtue has Tathagata, what spiritual
power, that you should be hiding here as a bird practis-
ing his doctrine (or rules) ? ” He replied, “ Tathagata is
full of love and compassion for all that lives ; he has
come to guide living things throughout the three worlds ;
he reveals himself by birth or he hides himself ; he comes
and goes. Those who follow his law avoid the necessity
of birth and death ; all those ignorant of his doctrine are
still kept in the net of worldly desire.” The king said,
“ Truly what you say is a matter of high importance.”
Then, after deliberation, lie said with a loud voice, “ Let
the great saint appear for my sake and show himself ;
having seen his appearance, then I will build a monas-
tery, and believe in him, and advance his cause.” The
Arhat replied, “ Let the king build the convent, then,
on account of his accomplished merit, he may gain his
desire.” •
The temple having been finished, there was a great
assembly of priests from far and near ; but as yet there
was no ghantd to call together the congregation ; on
** In Chinese Pin-ckiu, “ he who shines in every place,” or, “the every-
where glorious.*'
book xii.] MOUNT COSHRINGA . 313
which the king said, “The convent is finished, but where
is the appearance of Buddha ? ” The Arhat said, “ Let
the king exercise true faith and the spiritual appearance
will not be far off!” Suddenly in mid-air appeared a
figure of Buddha descending from heaven, and gave to
the king a ghantd (kien-ti), on which his faith was con-
firmed, and he spread abroad the doctrine of Buddha.
To the south-west of the royal city about 20 li or so
is Mount G Seringa (K’iu-shi-ling-kia) ; there are two
peaks to this mountain, and around these peaks there are
on each side a connected line of hills. In one of the
valleys there has been built a sanghdrdma ; in this is
placed a figure of Buddha, which from time to time
emits rays of glory; in this place Tathagata formerly
delivered a concise digest of the law for the benefit of
the Devas. He prophesied also that in this place there
would be founded a kingdom, and that in it the principles
of the bequeathed law would be extended and the Great
Vehicle be largely practised.
In the caverns of Mount Go^rlnga is a great rock-
dwelling where there is an Arhat plunged in the ecstasy
called “destroying the mind;" he awaits the coining of
MaitrSya Buddha. During several centuries constant
homage has been paid to him. During the last few
years the mountain tops have fallen and obstructed the
way (to the cavevn ). The king of the country wished to
remove the fallen rocks by means of his soldiers, but
they were attacked by swarms of black bees, who poisoned
the men, and so to this day the gate of the cavern is
blocked up.
To the south-west of the chief city about 10 li there
is a monastery called Ti-kia-p'o-fo-na (Dtrghabh&vana ?),
in which is a standing figure of Buddha of Kiu-chi. 08
Originally this figure came from Kiu-chi (Kuch§), and
stayed here.
63 This is restored by Julien mountains,” and is now called Tu-
to KuchS (text in loco) ; a Chinese sha (?Tush kurghan).
note tells us it was in the “icy
314
RECORDS OF WESTERN COUNTRIES . [book xir.
In old time there was a minister who was banished
from this country to Kiu-cki ; whilst there he paid wor-
ship only to this image, and afterwards, when he returned
to his own country, his mind still was moved with re-
verence towards it. After midnight the figure suddenly
came of itself to the place, on which the man left his
home and built this convent.
Going west from the capital 300 li or so, we come to
the town of Po-kia-i (Bhagai ?) ; in this town is a
sitting figure of Buddha about seven feet high, and
marked with all the distinguishing signs of beauty. Its
appearance is imposing and dignified. On its head is a
precious gem-ornament, which ever spreads abroad a
brilliant light. The general tradition is to this effect : —
this statue formerly belonged to the country of Ka£mlr;
by the influence of prayer (being requested ), it removed
itself here. In old days there was an Arhat who had a
disciple, a SramanSra, on the point of death. He desired
to have a cake of sown rice (ts'hu mai ) ; the Arhat by
his divine sight seeing there was rice of this sort in
Kustana, transported himself thither by his miraculous
power to procure some. The fsiamanera having eaten
it, prayed that he might be re-born in this country,
and in consequence of his previous destiny he was born
there as a king’s son. When he had succeeded to the
throne, he subdued all the neighbouring territory, and
passing the snowy mountains, lie attacked Ka 4 mir. The
king of Kagmir assembled his troops with a view to
resist the invaders. On this the Arhat warned the king
against the use of force, and said, “ I am able to restrain
him.”
Then going to meet the king of Kustana (K’iu-sa-ta-
na), began to recite choice selections of scripture ( the
law).
The king at first, having no faith, determined to go on
with his military preparations. On this the Arhat, taking
the robes which were worn by the king in his former con-
THE PRAIRIE RATS.
Book xii.]
3X5
dition as a l§r&man§ra, showed them to him. Having seen
them, the king reached to the knowledge of his previous
lives, and lie went to the king of KaSrnir and made pro-
fession of his joy and attachment. He then dispersed his
troops and returned. The image which he had honoured
when a Sha-mi he now respectfully took in front of the
army, and came to this kingdom at his request. But hav-
ing arrived at this spot, he could not get further, and so
built this saiighdrdma ; and calling the priests together,
he gave his jewelled headdress for the image, and this is
the one now belonging to the figure, the gift of the former
king.
To the west of the capital city 150 or 160 li, in the
midst of the straight road across a great sandy desert,
there are a succession of small hills, formed by the bur-
rowing of rats. I heard the following as the common
story: — “ In this desert there are rats as big as hedgehogs,
their hair of a gold and silver colour. There is a head rat
to the company. Every day he comes out of his hole and
walks about; when he has finished the other rats follow
him. In old days a general of the Hiung-nu came to
ravage the border of this country with several tens of
myriads of followers. When he had arrived thus far at
the rat-mounds, he encamped his soldiers. Then the .king
of Kustana, who commanded only some few myriads of
men, feared that his force was not sufficient to take the
offensive. He knew of the wonderful character of these
desert rats, and that he had not yet made any religious
offering to them ; but now he was at a loss where to look
for succour. His ministers, too, were all in alarm, and
could think of no expedient. At last he determined to
offer a religious offering to the rats and request their aid,
if by these means his army might be strengthened a little.
That night the king of Kustana in a dream 64 saw a great
H For theae desert rats, which are 216. For “the dream ” and the de-
probably the same as the “ golden struction of the Assyrian army in
ants ” of Herodotos and Nearkhos, Egypt by mice, see Herodotus, Bk.
see Mrs. Soiers’ Ancient India . n. ii. chan. iai.
3 i 6 RECORDS OF WESTERN COUNTRIES . [book xii.
rat, who said to him, “ I wish respectfully to assist you.
To-morrow morning put your troops in movement; attack
the enemy, and you will conquer.”
The king of Kustana, recognising the miraculous char-
acter of this intervention, forthwith arrayed his cavalry
and ordered his captains to set out before dawn, and at
their head, after a rapid march, he fell unexpectedly on
the enemy. The Hiung-nu, hearing their approach, were
overcome by fear. They hastened to harness their horses
and equip their chariots, but they found that the leather
of their armour, and their horses’ gear, and their bow
strings, and all the fastenings of their clothes, had been
gnawed by the rats. And now their enemies had arrived,
and they were taken in disorder. Thereupon their chief
was killed and the principal soldiers made prisoners. The
Hiung-nu were terrified on perceiving a divine interposi-
tion on behalf of their enemies. The king of Kustana, in
gratitude to the rats, built a temple and offered sacrifices ;
and ever since they have continued to receive homage and
reverence, and they have offered to them rare and precious
things. Hence, from the highest to the lowest of the
people, they pay these rats constant reverence and seek to
propitiate them by sacrifices. On passing the mounds
they .descend from their chariots and pay their respects as
they pass on, praying for success as they worship. Others
offer clothes, and bows, and arrows; others scents, and
flowers, and costly meats. Most of those who practise
these religious rites obtain their wishes; but if they neglect
them, then misfortune is sure to occur.
To the west of the royal city 5 or 6 li 66 is a convent
called Sa-mo-joh (Samajftct). In the middle of it is a
stiXpa about 100 feet high, which exhibits many miraculous
indications (signs). Formerly there was an Arhat, who,
coming from a distance, took up his abode in this forest,
and by his spiritual power shed abroad a miraculous
light. Then the king at night-time, being in a tower of
* Julian has “fifty or sixty li."
book xil] THE RELIC CASKETS. 317
liis palace , 66 saw at a distance, in the middle of the wood,
brilliant light shining. Asking a number of persons in
succession what their opinion was, they all said, “ There
.is a Sramana who has come from fnr, and is sitting alone
in this wood. By the exercise of his supernatural power
he spreads abroad this light.” The king then ordered his
chariot to be equipped, and went in person to the spot.
Having seen the illustrious sage, his heart was filled with
reverence, and after having offered him every respect, he
invited him to come to the palace. The Sramana said,
u Living things have their place, and the mind has its
place. For me the sombre woods and the desert marshes
have attraction. The storeyed halls of a palace and its
extensive courts are not suitable for my tastes.”
The king hearing this felt redoubled reverence for him,
and paid him increased respect. He constructed for him
a saiighdrdma and raised a stilpa . The Sramana, having
been invited to do so, took up his abode there.
The king having procured some hundred particles of
relics, vras filled with joy and thought with himself,
“ These relics have come late ; if they had come before, I
could have placed them under this stilpa , and then what a
miracle of merit it would have been.” Going then to the
saiighdrdma, ho asked the Sramana. The Arhat said,
“ Let not the king be distressed. In order to place them
in their proper place you ought to prepare a gold, silver,
copper, iron, and stone receptacle, and place them one in
the other, in order to contain the relics. The king then
gave orders to workmen to do this, and it was finished in
a day. Then carrying the relics on an ornamented car
(or, stand), they brought them to the saiighdrdma. At this
time the king, at the head of a hundred officers, left the
palace (to witness the procession of the relics ), whilst the
beholders amounted to several myriads. Then the Arhat
with his right hand raised the stilpa, and holding it in
his palms, he addressed the king and said, “You can
now conceal the relics underneath.” Accordingly he dm?
318 RECORDS OF WESTERN COUNTRIES, [book xtr.
a place for the chest, and all being done, the Arlkat
lowered the stiXpa without hurt or inconvenience.
The beholders, exulting at the miracle, placed their
faith in Buddha, and felt increased reverence for his law.
Then the king, addressing his ministers, said, “ I have
heard it said that the power of Buddha is difficult to cal-
culate, and his spiritual abilities difficult to measure. At
one time he divided his body into ten million parts ; at
other times he appeared among Devas and men, holding
the world in the palm of his hand without disturbing
any one, explaining the law and its character in ordinary
words, so that men and others, according to their kind,
understood it, exhibiting the nature of the law in one
uniform way, drawing all men ( things ) to a knowledge of
it according to their minds. Thus his spiritual power was
peculiarly his own; his wisdom was beyond the power of
words to describe. His spirit has passed away, but his
teaching remains. Those who are nourished by the sweet-
ness of his doctrine and partake of (drink) his instruction;
who follow his directions and aim at his spiritual enlight-
enment, how great their happiness, liow deep their insight.
You hundred officers ought to honour and respect Buddha ;
the mysteries of his law will then become clear to you.”
To the south-east of the royal city 5 or 6 li is a con-
vent called Lu-sbi, 67 which was founded by a queen of a
former ruler of the country. In old time this country
knew nothing about mulberry trees or silkworms. Hear-
ing that the eastern country had them, they sent an em-
bassy to seek for them. At this time the prince of the
eastern kingdom kept the secret and would not give the
possession of it to any. He kept guard over his territory
and would not permit either the seeds of the iqulberry
or the silkworms’ eggs to be carried offi
The king of Kustana sent off to seek a marriage union
07 Lu-ihi means “stag-pierced ; ” daughter of the prince of the eastern
but it is probably a phonetic form in kingdom,
this passage, and is the name of the
319
book xii.] THE LU-SHI SANGHARAMA.
with a princess of the eastern kingdom (China), in token
of his allegiance and submission. The king being well-
affected to the neighbouring states acceded to his wish.
Then the king of Kustana dispatched a messenger to escort
the royal princess and gave the following direction : “Speak
thus to the eastern princess, — Our country has neither
silk or silken stuffs. You had better bring with you some
mulberry seeds and silkworms, then you can make robes
for yourself/'
The princess, hearing these words, secretly procured
the seed of the mulberry and silkworms' eggs and con-
cealed them in her head-dress. Having arrived at the
barrier, the guard searched everywhere, but he did not
dare to remove the princess's head-dress. Arriving then
in the kingdom of Kustana, they stopped on the site
afterwards occupied by the Lu-shi saAgh&r&ma; thence
they conducted her in great pomp to the royal palace.
Here then they left the silkworms and mulberry seeds.
In the spring-time they set the seeds, and when the
time for the silkworms had come they gathered leaves for
their food; but from their first arrival it was necessary
to feed them on different kinds of leaves, but afterwards
the mulberry trees began to flourish. Then the queen
wrote on a stone the following decree, “ It is not per-
mitted to kill the silkworm ! After the butterfly has
gone, then the silk may be twined off (the cocoon ). Who-
ever offends against this rule may he be deprived of divine
protection/’ Then she founded this saAgh&r&ma on the
spot where the first silkworms were bred ; and there are
about here many old mulberry tree trunks which they say
are the remains of the old trees first planted. From old
time till now this kingdom has possessed silkworms,
which nobody is allowed to kill, with a view to take away
the silk stealthily. Those who do so are not allowed to
rear the worms for a succession of years.
To the south-east of the capital about 200 li or so is a
320 RECORDS OF WESTERN COUNTRIES . [book xii.
great river 68 flowing north-west. The people take advan-
tage of it to irrigate their lands. After a time this stream
ceased to flow. The king, greatly astonished at the strange
event, ordered his carriage to be equipped and went to an
Arhat and asked him, “The waters of the great river,
which have been so beneficial to man, have suddenly
ceased. Is not my rule a just one ? are not my benefits
(virtues) widely distributed through the world ? If it be
not so, what is my fault, or why is this calamity per-
mitted ? ”
The Arhat said, “ Your majesty governs his kingdom
well, and the influence of your rule is for the well-being
and peace of your people. The arrest in the flow of
the river is on account of the dragon dwelling therein.
You should offer sacrifices and address your prayers to
him; you will then recover your former benefits (from
the river)?
Then the king returned and offered sacrifice to the
river dragon. Suddenly a woman emerged from the
stream, arid advancing said to him, “ My lord is just dead,
and there is no one to issue orders ; and this is the reason
why the current of the stream is arrested and the husband-
men have lost their usual profits. If your majesty will
choose from your kingdom a minister of state of noble
family and give him to me as a husband, then he may
order the stream to flow as before.”
The king said, “I will attend with respect to your
request and meet your wishes.” The Nfiga (woman) was
rejoiced (to have obtained the promise of) a great minister
of the country (as a husband).
The king having returned, addressed his dependents
thus, “A great minister is the stronghold of the state.
The pursuit of agriculture is the secret of men's life.
Without a strong support, then, there is ruin to the state ;
68 Probably the Karakash river. (High Tartary and Yarkand), Or
Its sandy and dry bed is still marked it may be the Khotan-d&ria.
-with a dotted line on Shaw's man
THE SELF-SACRIFICE.
321
BOOK XII ]
without food there is death to the people. In the pre-
sence of such calamities what is to be done ? ”
A great minister, leaving his seat, prostrated himself
and said, “ For a long time I have led a useless life, and
held an important post without profit to others. Al-
though I have desired to benefit my country, no occasion
has offered. Now, then, I pray you choose me, and I will
do my best to meet your wishes. In view of the good of
the entire people what is the life of one minister ? A
minister is the support of the country ; the people the
substance. I beg your majesty not to hesitate. I only
ask that, for the purpose of securing merit, I may found a
convent.”
The king having consented, the tiling was done forth-
with, and his request complied with. On this the minister
asked to be allowed to enter at once the dragon-palace.
Then all the chief men of the kingdom made a feast, with
music and rejoicing, whilst the minister, clad in white
garments and riding a white horse, took leave of the king
and respectfully parted with the people of the country.
So, pressing on his horse, he entered the river ; advancing
in the stream, he sank not, till at length, when in the
middle of it, he whipped the stream with his lash, and
forthwith the water opened in the midst and he disap-
peared. A short time afterwards the white horse came
up and floated on the water, carrying on his back a great
sandalwood drum, in which was a letter, the contents of
which were briefly these : " Your majesty has not made
the least error in selecting me for this office in con-
nection with the spirit (. NAgd ). May you enjoy much
happiness and your kingdom be prosperous ! Your mini-
ster sends you this drum to suspend at the south-east
of the city ; if an enemy approaches, it will sound first
of all.”
The river began then to flow, and down to the present
time has caused continued advantage to the people*
VOL. II. X
322
RECORDS OF WESTERN COUNTRIES, [book xii.
Many years and months have elapsed since then, and
the place where the dragon-drum was hung has long since
disappeared, but the ruined convent by the side of the
drum-lake still remains, but it has no priests and is
deserted.
Three hundred li or so to the east of the royal city is a
great desert marsh, upwards of several thousands acres in
extent, without any verdure whatever. Its surface is a
reddish-black. The old people explain the matter thus-
This is the place where an armv was defeated. In old
days an army of the eastern country numbering a hundred
myriads of men invaded the western kingdom. The king
of Kustana, on his side, equipped a body of cavalry to the
number of ten myriads, and advanced to the east to offer
the enemy battle. Coming to this spot, an engagement
took place. The troops of the west being defeated, they
were cut to pieces and their king was taken prisoner and
all their officers killed without leaving one to escape. The
ground was dyed with blood, and the traces of it still
remain {y%the colour of the earth).
After going east 30 li or so from the field of battle we
come to the town of Pirn & (Pi-mo). Here there is a figure
of Buddha in a standing position made of sandalwood.
The figure is about twenty feet high. It works many
miracles and reflects constantly a bright light. Those
who have any disease, according to the part affected, cover
the corresponding place on the statue with gold-leaf, and
forthwith they are healed. People who address prayers
to it with a sincere heart mostly obtain their wishes. This
is what the natives say : This image in old days when
Buddha was alive was made by Ud&yana (U-to-yen-na),
king of Kau^mbi (Kiao-shang-mi). When Buddha left
the world, it mounted of its own accord into the air and
came to the north of this kingdom, to the town of Ho-lo-
lo-kia. 69 The men of this city were rich and prosperous,
69 R&gha or Raghan, or perhaps Ourgha.
book xii.] DESTRUCTION BY SAND. 323
and deeply attached to heretical teaching, with no respect
for any other form of religion. From the time the image
came there it showed its divine character, but no one paid
it respect.
Afterwards there was an Arhat who bowed down and
saluted the image ; the people of the country were alarmed
at his strange appearance and dress, and they hastened to
tell the king. The king issued a decree that the stranger
should be covered over with sand and earth. At this
time the Arhat’s body being covered with sand, he
sought in vain for food as nourishment . 70 There was a
man whose heart was indignant at such treatment; he
had himself always respected the image and honoured it
with worship, and now seeing the Arhat in this condi-
tion, he secretly gave him food. The Arhat being on the
point of departure, addressed this man and said, “ Seven
days hence there will be a rain of sand and earth which
will fill this city full, and there will in a brief space be
none left alive. You ought to take measures for escape
in knowledge of this. They have covered me with earth,
and this is the consequence to them.” Having said this
he departed, disappearing in a moment.
The man, entering the city, told the tidings to his
relatives, but they did nothing but mock at him. The
second day a great wind suddenly arose, which carried
before it all the dirty soil, whilst there fell various
precious substances . 71 Then the men continued to re-
vile the man who had told them (about the sand and
earth).
But this man, knowing in his heart what must certainly
happen, excavated for himself an underground passage
leading outside the city, and there lay concealed. On the
seventh day, in the evening, just after the division of the
70 It would seem that his body In that case it would be “ sand and
was buried up to his neck. earth ; ” but, if this be so, why did
71 Stas. J ulien prefers substitut- the people still find fault with the
ing Sha-tu in the text for Tsah-pao. prophet ?
324 RECORDS OF WESTERN COUNTRIES, [book xn.
niglit, it rained sand and earth, and filled the city. 72 This
man escaped through his tunnel and went to the east,
and, arriving in this country, he took his abode in Pima.
Scarcely had the man arrived when the statue also ap-
peared there. He forthwith paid it worship in this place
and dared not go farther ( change his abode). According to
the old account it is said, “ When the law of Sakya is
extinct then this image will enter the dragon-palace.”
The town of Ho-lo-lo-kia is now a great sand
mound. The kings of the neighbouring countries and
persons in power from distant spots have many times
wished to excavate the mound and take away the pre-
cious things buried there; but as soon as they have
arrived at the borders of the place, a furious wind has
sprung up, dark clouds have gathered together from the
four quarters of heaven, and they have become lost to
find their way.
To the east of the valley of Pima 73 we enter a sandy
desert, and after going 200 li or so, we come to the
town of Ni-jang. This city is about 3 or 4 li in cir-
cuit ; it stands in a great marsh ; the soil of the marsh
is warm and soft, so that it is difficult to walk on it.
It is covered with rushes and tangled herbage, and
there are no roads or pathways ; there is only the path
that leads to the city, through which one can pass with
difficulty, so that every one coming and going must pass
by this town. The king of Kustana makes this the guard
of his eastern frontier.
Going east from this, we enter a great drifting sand
desert. These sands extend like a drifting flood for a
great distance, piled up or scattered according to the
wind. There is no trace left behind by travellers, and
78 For an account of sand -buried vol. ii., Appendix M. ; and also vol.
cities, and particularly of Katak, see i. chap, xxxvii. and note i. It is
Bellew, Kashmir and Kashgar , pp. probably the Han-mooi Sung Yun.
370, 371. Also for Pimd, probably 78 Pim& was probably the Pein of
near Keria, see Yule, Marco Polo , Marco Polo. See Yule, ut supra.
book xii.] NA - FO-PO—NA VA PA . 325
oftentimes the way is lost, and so they wander hither
and thither quite bewildered, without any guide or
direction. So travellers pile up the bones of animals
as beacons. There is neither water nor herbage to be
found, and hot winds frequently blow. When these
winds rise, then both men and beasts become confused
and forgetful, and then they remain perfectly disabled
{sick). At times sad and plaintive notes are heard and
piteous cries, so that between the sights and sounds of
this desert men get confused and know not whither
they go. Hence there are so many who perish in the
journey. But it is all the work of demons and evil
spirits.
Going on 400 li or so, we arrive at the old kingdom
of Tu-ho-lo (Tukhara). 74 This country has long been
deserted and wild. All the towns are ruined and un-
inhabited.
From this going east 600 li or so, we come to the
ancient kingdom of Che-mo-t’o-na, 75 which is the same
as the country called Hi- mo. The city walls still
stand loftily, but the inhabitants are dispersed and
scattered.
From this going north-east a thousand li or so, we
come to the old country of Navapa (Na-fo-po), which is
the same as Leu-lan. 7 ® We need not speak of the
mountains and valleys and soil of this neighbouring
country. The habits of the people are wild and un-
polished, their manners not uniform; their preferences
and dislikes are not always the same. There are some
things difficult to verify to the utmost, and it is not always
easy to recollect all that has occurred.
74 This was probably the extreme some interesting notes on this place
limit of the old kingdom of Tu-ho-lo see Kingsmill, China Review , vol.
towards the east. When the Yue- viii. No. 3, p. 163.
chi spread eastwards they dispos- 76 Also called Shen-shen ; see
sessed the old Turanian population. China Review , loc. cit. Kingsmill
75 This is the Tso-moh of Sung- makes Navapa equal to Navapura*
yun. It must have been near Sor- i.e., Neapolia.
ghak of Prejevalsky’s map. For
326 RECORDS OF WESTERN COUNTRIES, [book xil
But the traveller has written a brief summary of all
he witnessed or heard. All were desirous to be in-
structed, and wherever he went his virtuous conduct
drew the admiration of those who beheld it. And
why not? in the case of one who had gone alone and
afoot from Ku, and had completed such a mission by
stages of myriads of li ! 77
77 M. Julien renders this pas- vol. i. p. 17, n. 51), then I think
sage: “How could he be compared the translation I have given is the
simply to such men as have gone right one. Respecting this land of
on a mission with a single car, and Kau-chang, we are told it was called
who have traversed by post a space Ming-fo-chau in the Han period,
of a thousand li?” But if the and Ku-sse-ti (the land of Ku-sse)
symbol Ku be for Kusse, i.e., “the during the Tang period ( vid . the
ancient land of the Uigurs ” (see map called Yu-ti-tsun-t’vi).
END OF BOOK XII.
INDEX,
Rrfertnces to the Introduction are indicated by black figures .
A.
Abhaya (’ O-po-ye ), in Chinese Wu-
wai , free from fear, ii. 7 n.
A bhayagiriv&sina ('O - p\> - ye - k’i - li-
chu-pu) schismatic school, ii. 247.
Abhayagiri vih&ra, i. 73 , 76 , 76 .
Abhayamdada — the remover of
doubts — AvaldkitdSvara, i. 60 n.
Abhidharma , i. 38 , 39 , 71 ; 180.
Abhidharmujiidna-prasthdna S’ Astra
(’O-pi-ta-mo-fa-chi-lun) of K&-
tv&yana, i. 175.
A bhidharmakdsha tfdstra (’Opi-ta-
mo-ku-she-lun) of Vasubandhu, i.
105, non., 193; ii. 268 n.
Abhidharmakdeha - mahdvibhdshd
S "Astra, i. 155 n., 175 n.
A bhidhamiapitaka <’U -pi-ta-mo-
t’sang) section of transcendental
doctrine formed under the direc-
tion of Mab&-K&£yapa, i. 1 17, 155 ;
ii. 164.
A bhidharmaprakarana-pdda-S' Astra,
in Chinese Chung sse- fen-* o-pi-ta-
mo-lun, of Vasumitra, i. 109.
A bhidharmaprakdia sddhana S’ Astra
(’O-pi-ta-mo-ming-ching-lun), i.
1 12 n.
Abhidharmavibhdshd S'dstra ( : 0 -pi-
ta-mo-pi-p’o-sha-lun), i. 155,
Abhyantarik& vih&ra, ii. 267 n.
abhijfids , six miraculous powers, i.
104 11., 149.
Abhyutgatar&ia — the great august
king — Avalokit66vara, i. 60 n.
Ab-i-Pi&nj river, i. 41 n.
Achala or Ach&ra (’O-che-lo) Arhat,
in Chinese So-hing, ii. 218, 257 n.,
258, 268.
Adam's Peak in Ceylon, i. 126 n. ; j
ii. 232 n., 297 n.
( Adbhut&bna stfipa (Ho-pu-to-shi-
su-tu-poj, the sttipa of extraor-
dinary stone (K*i-te-shi), i. 127 n.
Adir&ja, i. 201 n.
Adiskt&n, Adhishth&na, capital of
Kaimlr, i. 158 nl
A dydtmavidyd , in Chinese Nei-ming ,
79 , 153 “•
'Adpairaa — see Andar&b.
Afghans, natives of Pakhtu, the
llaKTvucrj of Herodotos and the
AiSvakas of Sanskrit geographers,
i. 43 »•
Afghanist&u (Ro-hi or Lo-hi), i.
36 ; 43 n., 51 n.
Arr&sy&b, ii. 301 n.
Agni (’O-ki-ni) country, i. 17.
agni-dhatu , in Chinese JIo-kial-ting 9
“ fire-limit," ii. 36.
Agmpura monastery at Mathura, i.
191 n.
J Ahi, the cloud-snake, i. 126 n.
Alii ch hatra or Ahikshetra (’O-hi-shi-
ta-lo), i. 199 n., 200, 201.
ahbrdtra ( 1- ji-i-e), day - and - night,
i. 71.
Ahreng or Hazrat Im&m (’O-li-ni), i.
42 11. ; ii. 289.
Ajant& rock temples, i. 52 n., ii.
32 n., 257 f. ; Ajan$& frescoes i.
83 n., ii. 239 n. ; inscription, ii.
218 n.
Aj&ta6atru (’O-Blie-to-she-tu-ln), in
Chinese Wei-sing-yun, king, i. 17 ,
04 , 66, 69 ; 238 n.j ii. 2 n. t 65 11.,
70 n., 77 n., 83 n. 85, 90 n., 150,
160, 161, 166, 167, 179.
Ajitak(l$a, Achchhuta in Singhalese
accounts (O-chu-to-kiu), i. 98 .
Ajitavati (’O-shi-to-fa-ti), in Chinese
Wu-shing, ii. 32, 39 n.
INDEX.
328
Ajfi&ta Kfiundinya (’O-jo-kio-ch’in-
ju),i. 67 ; ii. 46, 52,128,129.
Ajdna, or Nagarah&ra, i. 95 n.
Akiftchavydyatana (Wu-so-yeu-ch’u-
ting), ii. 54 n.
Akni (’O-ki-ni) country, i. 17.
Aksai mountains in Turkist&n, i.
29 n.
akshaya-vad , banyan tree, i. 232 n.
Aksu (Poh-luh-kia), country of Little
Bukh&ria, i. 19 ; 24.
Alakb&na, r£ja of Gurjjara, i. 165 n.
Alakshanaka Buddha, i. 182 n.
Al-chach or TSshkand, i. 30 11.
Ali-bunar? (’A-li-fun-nai-’rh), king
of Ceylon, ii. 249, 2S2 n.
A-li-fun-nai-’rh — Ali-bunar (?).
Alingar river, in K&bul, i. 90 n.
Allah&bAd or Pray&ga, i. 232 n.
Al-Makah, Arab idol, i. 128 11.
alms-bowl ( patra ) of Buddha, i. 47,
See pdtra.
A -lo forest, i, 43 .
alphabet, Indian, i. 77.
Altyu-t&gh mountains, i. 13 n.
Arnala (Ngan-mo-lo) fruit, i. 88.
AmalA (’O-mo-lo), the Amra, i. 89.
Amala fruit, ii. 95 i)., 96 n.
Amalaka (’O-mo-lo-kia), Myrobolan
a emblica , ii. 95, 96, 118, 136 n.
Amalaka sidpa, ii. 96.
amalakaraka , in Chinese pao-ping,
pure dish or vase, ii. 137 n.,
205 n.
Amaradeva’s vih&m, ii. 174 n.
Amara-Simha, ii. 137 11.
Amanivati sculptured stftpa, i. 17 ;
47 n., 1 12 ii., ii. 209 n., 221 11.,
222 n. ; inscriptions, ii. 220 11.
Amazons, i. 35 n.
Ambap&li, i. 59 ; ii. 69 u. See
Amrap&li.
amber (ku-ch’i) dish, ii. 129.
dwi£a(Ngan-mi-lo), the tamarind, i. 88.
dmra (’An-mo-lo), in Chinese Nal ,
Mangifera indica or mango A tree,
i. 196, 226, 236 ; ii. 45, 66 ; Arnra
grove, i. 53 ; ii. 167, 168.
Amra girl or lady, or Amrap&ll, i.
52 , 53 ; ii. 68, 69.
Amradftrikg (’An-lo-mu and An-mo-
lo-rnu), ii. 68 n.
Amjtftddana (Kun-lu-fan-wang), ii.
38 n.
Amritsar, i. 165 n.
Am^uvarxnan (An-»bu-fa-mo), in
Chinese Kwang-cheu, a king* of
Nepal, ii. 81
Amu-darya (Mu-ho), Oxus river, i.
12 «.» 33 » 3 6 n -> 3 8 n -» 4 1 n *
An&g&min, name of third Buddhist
a order, i. 61 . «
Anagundi, ii. 254 n.
Anaitis or Analiita, Babylonian god-
dess, ii. 183 n.
Ananda ('O-nan and ’O-nan-t’o), i.
32 , 38 , 39 , 49 , 52 , 54 , 55 , 59 , 61 ;
53, 134 11., 149, 180, 181, 191 n.,
ii. 5 , 35 > 39* 4 °, 69, 70, 73* 75 , 76,
77, 90, 154, 160, 163, 164, 1 79;
becomes an Arhat, ii. 163.
Anandapura ( O-nau-t’o-pu-lo), ii.
268.
An&tkapindada or Anathapindika
(Ki-ku-to), ii. 3 n., 4-7, 9.
Anavatapta (’O-neu, ’O-neu-ta, and
O-na-p’o-ta-to), in Chinese Wu-
jeh-no-ch’i, a lake, i. II, 12 n.,
13 11., ii. 6, 155; dragon king, i.
1 1 n., ii. 41.
andtma , irnpermanency, i. 223.
“Ava!- avbpCiv, i. 14 11.
Andar&b or Indar&b (An-ta-lo-po),
in Badaksh&n, perhaps the *A 5 -
paircra of tlie Greeks, i. 43, ii. 286.
Andhra (’Au-ta-lo) country, ii. 21 7 f.,
220 n.
Anga country, ii. 19 1 n., 201 n.
aiiguli, anguliparva, , in Chinese chi-
tsie , a finger’s-breadtb, i. 70.
AAgulim^lyas (Yang-kiu-Ii-mo-lo),
in Chinese Chi-man, i. 44 ; ii. 3.
Aniruddha (’O-ni-liu-t'o), i. 39 ; ii.
38. 4 °-
anitya, unreality, i. 223.
’an-mo-lo — Myrobolan emblica , i.
180 n.
’An - slii - fo - yu - che — Alvayuja
month.
An-shu-fa-mo — Arii£uvarman, ii. 81.
* An-ta-lo-po — Andar&b.
’An-ta-lo — Andhra, ii. 217.
ants of HerodotoB and Nearkhos,
i*. 3 J 5 «•
anu ( T 0 -nu), in Chinese Si-ch'in , an
atom, i. 71.
anupcudhUhha — without remnants,
i. 149.
Anur&dkapura, ii. 247 n.
Anuruddlin, ii. 38 11.
Apal&la (’O-po-lo-lo), a dragon or
n&ga, i. 122, 123, 126 n. 132.
INDEX .
329
& 4 >€n/jptov t k.t.X, ii. 205 n.
Aphsar, ii. 184 n.
Apollonius of Tyana, i, 136 n.
apricot, Chinese hang or mu, i. 88.
Aptandtravana — sight - obtaining
forest, i. 46 n. ; ii. 12.
Arabs, i. 176 n.
Ardda KAlaraa (’O-lan-kia lan), ii.
54 -
Aranya bhikshu, i. 2 12 n.
Ardent master’s pool, ii. 55.
Ardlivistira, Andiiita, or Anaitis,
Babylonian goddess, ii. 225 11.
Arhan or Arhat (’O-lo-han), Ch.
Wu-hio, one of high rank in the
Bauddha hierarchy, i. 61, 65, 66,
67, 68, 76, 99 ; 152 n. ; the mys-
terious arhat, ii. 305.
army in India, i. 82.
Arrah or Ard, town, ii. 63 n.
Aruna( , 0 -lu-nau),mouutain J Cbehdl“
Dukhtaran (?), i. 61 n., 62 ; ii. 284.
Arupadbdtu world, i. 2 11.
Arya Asahga, ii. 171 n.
Aryaddva Bodhisattva, i. 1 90 n.
Arya La hi d vatdramahd vana-Sdtra ,
a ii. 252 n.
Arya-Pdr6vika (Hie-t’sun), i. 98 n.,
A 105.
Aryasimha, Buddhist patriarch, i.
1 19 n., 120 n.
Asddbdrana (’O-she-li-ni), convent,
i. 22 11.
Asanag (’O-seng-kia), Bddhisattvn,
in Chinese Wu-cho-p’u-sa, i. 98,
a 105 n., 226-229, 237.
Asliddha (’An-sha-cha) month, i. 72.
Ashes ddgaba, i. 51 ; ii. 31 n. ;
ashes ICdhi tree, ii. 1 1 7.
ash (avimdkshas (pa-kiai-t’o), i. 104,
149 ; ii. 143.
Ast stream, ii. 44 n.
Asita-Jjllshi, 1. 49 ; ii. 15, 16.
Askd, town iu Gan jam, ii. 205 n.
A£makhta, i. 13 n.; ii. 68 n.
Aidka-rdja (’O-shu-kia), in Chinese
Wu-wei, date of, i. 5611. ; works,
Ac., i. 17, 31, 40, 50, 51, 55, 57, 63,
97 ; 67,92, no, 112, 113, 125, 127,
137 . 138 , 139 . MO n., 144, 146-
148, I S I * * 72 , 175 . * 77 « 178,
l8o, 186, 187, 200, 203, 221, 223,
224, 225, 230, 231, 237, 240 ; ii. 4,
5 n., 7, 13, 19, 21, 24-27, 29-32,
33 n., 40, 45, 46, 61, 64, 65, 67,
75,80, 85, 86, 88-96, 1 13, 1 15,
117-119, 123, 146, 160, 164, 165,
167,175, 1 77, 182, 184, 195, 199,
201, 204, 205, 208, 210, 218, 227,
229, 230, 257, 267, 271, 275, 279-
281, 284, 302, 309, 310.
A66ka-flower tree, ii. 24.
A 46 ka (sorrowless) kingdom — Cey-
lon, ii. 248.
AMdvaddna , ii. 65 n.
Aspionia, a satrapy of Baktria, i.
37 «•
assembly, quinquennial ( paflcha -
varshd and pahchavarsh ikd pari -
shad), i. 21 u.
Astes — Hasti, king of G.vndhdra,
i. 109 11.
Asthipur.1 — Bone-town, i. 186 n.
Astronomy, i. 71.
aiuddhis , impurity, i. 223 n.
Asuras (’O-su-lo), ii. 148, 214, 223,
225 ; Asura cave, ii. 156, 157.
A 4 vaghosha Bddhisattva (’ 0 -shi po-
km-sha-pu-sa), in Chinese Ma*
ming, i. 57 n., 143 n, 160 n.,
182 n., 236 n. ; ii. 32 n., 37 11.,
38 n., 95, 100, 101, 302.
Asvajita (’O-shi-p’o-shi), in Chinese
Ma-shing, i. 59 5 ii. 55 * 5 °*
151, * 75 . 178 .
AAvapati (Ma-chu), lord of horse-,
i. 13 n., 14, 16.
A6 vay uja (An- shi-fo-y u -che), month,
A i- 72 ; ih 136.
Atali, A^ari (’O-chVli), nearMult&n,
ii. 265.
AtharvavSda or Atharvdna (* 0 -ta-
p’o-na), in Chinese Chcn-shu,
Jang-tsai, and Shu-lun , i. 79 u.
Athens, ii. 259 n.
dtman , ii. 251 n.
Atra&jankhera ruins, i. 201 n.,
202 n.
Atyanabakdla (’O-tin-p’o-clii-lo), ii.
275-277.
Aulid-ata, town on the Talas river,
i. 29.
Audh, Ayddhyd, i. 210 n.
Avadhdna jdtaka, i. 15 1 n.
Avaldkitdsvara Bodhisattva (' 0 -fo-
lu-che-to-i-shi-fa-lo-p’u-sa), in
Chinese Kwan-tsz'-tBai, Kwan-
yin, Ac., i. 39, 81 ; 60, 1 14 n.,
127, 128, 160, 212; ii. 103, Zl6,
129, 137 n-. 172 , 173 . 214 n.,
224, 225, 233 ; as a horse, ii. 242.
Avanda (’O-fau-ck’a), ii. 28a
330
INDEX.
Avanti in Mftlava, ii. 270 n.
Av&ra^ailft (’0 - fa - lo - shi - Jo), in
Chinese Si-shan-sse, monastery,
ii. 221.
avatdra (kiang-shin), i. 122 n.
Avichi (Wu-kan-ti-yuh), a hell, i.
172 n., 197 ; *o.
Aviddhakarna (’O-pi-to-kie-la-nal,
in Chinese Pu -cliwang- yul,
monasteiy, ii. 61, 62, 63 n.
Aviddhakarnapura (’O-pi-t’o-kie-la-
na), in Chinese Pu-chwang-’rh,
ii. 62 n.
Avur, town, ii. 231 n.
Ayamukha. See llayamukha.
ayana ( king ), assafoetida. See
king.
ayatana (chu), i. 95 n.
Ayddhyft (’O-yti-t’o) or Kdsala Audb,
i. 106 n., 224 f., 239 n., 240 11. ;
ii. I n., 209 n.
Ayui'v&da (’O-yu), in Chinese
Ming-lun and Skan-lun , i. 79 n.
dyushmat (chang-U), long-lived, ii. 74.
Ashdahft, a dragon, i. 51 n.
B.
BAbavalt, fountain of £lftpatra, i.
137 «•
Badakshftn (Po-to-chang-na), the
B avdoprjve of Strabo, the Ovav-
ddfiavd a of Ptolemy, i. 42 n. ; ii.
291.
Bad lift. See Bliatft.
Bagarash Lake, i. 13 ; 170.
Baghlftnft Baghelftn (Po-kia-lan), a
district north of the Oxus, i.
43 -
Bftbikas. inhabitants of Takkadd. 4 a,
i. 165 n.
hakiro — Pali,, unbelievers, i. 91 n.
Baibhftr hill. See Vaibhftra, ii 155 n.,
156 n., 181 n.
Bairat or Virftta, i. 1 79 n.
Baiswftrft, the country of the Bais
Bftjputs, i. 210 n.
Bakrdr, ii. 138 n.
Baktria (Ta-hia, Po-ho), i. 14 ; 37 u.,
58 n. ; ii. 222 n.
Bftlftditya-rftj* (P’o-lo-’o-ti-to\ in
Chinese Yeu-jih, king of Maga-
dha, i. 119 11., 168-170; ii. 168,
169, 173-
Baliya, ii. 62 n.
Balkh (Po-ho-lo), town of B&ktria,
i. 14 ; 39 n., 43, 44 n., 4 8, 49 n.
Balmapura or VaRmapura, Heinaud’s
restoration of PVchen-p’o-pu-lo,
ii. 272 n.
Bftlmer (Pi-lo-mo-lo), capital of Gurj-
iara, ii. 270.
Balti or Baltistftn, Bolor (? Po-lu-
1«)» i. 135 ; ii. 298.
Bftlukft (Poh-luh-kia) or Ba'i, name
of a town, i. 19 ; 24.
bambu forest, ii. 147 n. } i6r.
barabu garden ( vSnuvana ), ii. 16X.
Bftmiyftn ( Fan -yen- n a), town of Af-
ghanistan, i. 39 n., 49, ii. 21 ;
images at, i. 51, 55 n.
Bftna, poet, i. 210 11.
Bftnftras (Po-lo-ni-sse), i. 67 , 70 ; 47
n., 134 n., 137 n. ; >i- 43. 44. 4& n.,
47 n., 6i n.
Bannu (Po-na) country, i. 36 .
Bftppap&da vihftra at Valabhi, ii.
268 n.
Barabar hills, ii. 136 n.
Baragfton village, ii. 167 n.
Baranft, ii. 45 11.
Bapvyafa, Bhardcb, ii. 259 n.
Barren ridge (Chih-lingj district, i.
84 .
Basti district, ii. 14 n.
bdellium, guggula, ii. 265 n.
Begiftm — Hidda, several places of
this name, i. 95 n.
Behftr hill, ii. 183 n.
Bejwftdft on the Krishnft, ii. 221 n.,
223 n.
BeJa-sagun, capital of the Kara-
khitai, i. 26 n.
Berar, ii. 209 n.
Betik (Fa-ti), i. 35.
bhadanta, ii. 203 11.
Bliadra (Po-t’o), in Chinese Hien, a
devotee, ii. 55 n. ; a tree < p’o-ta-
lo ), i. 88.
JBhadm-Jcalpa (Hien-kie), the kalpa
of the sages, i. 64 , 78 ; ii. 13, 18,
19, 1 16, 132, Ac.
B b ftdrapada ( P’o-ta-lo-po -t’ 0 ) mon th,
i. 72.
Bhadraruchi (Po-t'o-lo-liu-chi) Bhik-
shu, ii. 263 f., 275.
Bhftgalpur (Champft), ii. 191 n.,
192 n., 201 n.
Bhftgyadevl, ii. 81 n.
Bhftndak, ii. 209 n., 214 n.
Bhaiidln (P’o-ni), i. 210.
Bhftrgava Brfthmans, ii. 259 n.
Bhardch, Bbftrukachchba, Bharnka-
INDEX .
331
©hhfrva or 'Bapvyafa (Po-lu-kie-
ch’e-p’o), ii. 255 n., 259 n.,
260 n.
Bh&skaravarm& (P’o-se-kie-lo-fa-
mo), in Chinese Yih-ch«u, king of
K&martipa, ii. 196.
BhatA or Badhft, ii. 20 n.
Bhnt&rka monastery at Valabhi, ii.
267 n.
Bhavaviv6ka(P*o-pi-fei-kia), Chinese
Tsing-piu, ii. 223, 224 n., 225 n.
Bh&walpur, ii. 265 n.
Bhida (Pi-tu), i. 36 .
bhilcshu (Pi-t’eu), ii. 5, &c.
IfdkshunU , i. 89 .
Blilmft (Pi-mo) Durgti, temple of, i.
113, 114 ; 11. 214 n.
Bbdgaddvi, ii. 81 n.
Bhdgavarman, ii. 81 n.
Bkuila, ditch of, ii. 17 n., 20 n.,
29 n.
Bhuvan&varft in Orissa, ii. 205 n.,
206 n.
TU ft dais or*T <pa.<nt, the Vip& 4 & river,
i. 165 n.
&i 5 d<nrr)$ river, i. 147 n.
Biddhakarn, corruption of Brthad&-
ranya, ii. 62 n.
Bijudr in llohilkband, i. 190 n.
Bikapur, ii. 62 n.
bimba, Bryonia grandis, ii. 102 n.
BimUs&ra raja (P’in-pi-so-lo), i. 01 ;
ii. 2 n., 85, 102, 148, 153, 165, 166,
177, 188, 189.
Bindus&ra rfija, i. 2 n., 140 n.
Bingheul, the Mongol Min-bulak, i.
27 n., 28 n.
births {mh), i. 100.
Blyas river— Vip& 4 &, i. 167 n., 173 n.,
177 n.
btidhi, i. 138.
Bddhidharma, patriarch, i. 1 19 n.,
120 n. ; ii. 251 n.
Bddhidruma (P’u-ti-shu), Chinese
Tao-*hu , i. 106 ; 47, 101, 142 ; ii.
54, 115-117, hi, 123 , 127 , I 3 2 >
133, I 3S- 174 , 223, 224.
Bddkimanda ( P’u-ti-tao-ch’ang), in
Chinese Tao-ck'cmg, ii. 1 16.
B6dhisattva (P’u-ti-sa-to), i. 61 , 62 ,
75 , 93 ; the great earth, 11.
Bddhivih&ra (P’u-ti-sse), i. 76 .
Bokhara (Pu-ho), i. 34, 35 n.
Bolor (Po-lu-lo) or Balti, BaltistAn,
i. 93 ; 135 ; ii. 298.
Bolor (Po-li-ho), ii. 289.
Borddhonkflti, ii. 194 n.
I Sorpvs, i. 19.*
BrahmA (Pan), i. 63 ; ii. 35 n., 115,
127.
Brahmacb&ra, ii. 35 n.
Brail mach&rins (Fan-chi), in Chinese
Tsing-i, i. 57 ; and courtesan, ii.
7 *
Brah madatta (Fan-gheu), king of
Kusumapura. i. 207.
Brahmadattar&ja (Fan-yu-wang), ii.
7 I> 72 .
BratmiadSva or rftja, i. 218; ii. 22,
123, 126, 133, 145, 148, 184.
Brahma-gnyd, 11. 1 1 3 n.
Brahmak&vikas (Fan-t’ien), BrabmA
heavens, i. 40 .
Brahmanadita, ii. 71 n.
Br&hman cnste (P’o -lo-men), i. 39 ,
98 , 100 , 104 ; 69, 82, 89 ; unbe-
lieving, 44 .
Br&hman king, ii. 271.
Br&hman inspired by demon, ii.
100.
Br&hmanas, nothing known of, i.
68 .
Br&hmannpura, town of M&lw&, ii.
262, 265 n.
Brahmapura (P'o-lo-hih-mo-pu-lo),
i. 198.
Brahmar&, Durg&, ii. 214 11.
Brahmar& convent, ii. 224 n.
Brahraaragiri (Po-lo-mo-lo-ki-li), ii.
214.
Bj*thad&ranya, ii. 62 n.
broom , Buddha’s, preserved at Balkh,
i. 45 -
Buddhabhadra (Fo-t’o-po-to-lo), In-
dian iSramana, i. 12.
Buddha -chariia, ii. 16 n., 54 n.,
55 n.
Buddhad&sa ( Fo - t’o - t’o - so), in
Chinese Fo-sse, i. 230.
Buddhadharma, 28th patriarch, i.
105 n., 168 n.
Buddha-gay&, i. 113, 134, 137, 138,
142 n. ; ii. 13 n.
Buddha-gay& inscription, i. 9 ; 224 n.
Buddhagnpta-r&ja (Fo-t*o-kio-to), in
Chinese Kio-mi and Kio-hu, a
king, i. 168 n. ; ii. 168.
Buddhain, ii. 147 11.
Buddha’s hair and nails, i. 221, 230,
236, ii. 173; tooth, i. 159, 160,
222, ii. 249; in Ceylon, ii. 248,
249; image of, i. 21, 50, 51 n.,
33 2
INDEX.
102, 202, 230, 235, 236, ii. 215,
217, 252, 322; p&tra or begging-
dish, i. 78 5 98, 99 n. ; eyeball, i.
96 ; painted figure of, i. 102 ;
robe, 1. 96 ; shadow, i. 31 ; 94 ;
shoe-mark, i. 96 ; skull-bone, i.
96, 97-
Buddha-lfikan&tha, ii. 262, 263.
Buddhasimha (Fo-t’o-siing-ho), dis-
ciple of Asanga, i. 227, 228.
Buddhap&lita, Buddhist teacher, i.
190 n.
Buddhavana ( Fo-t'o-fa-na) mountain,
ii. 145, 147 n.
Buddhism (Northern), i. 9.
Buddhist books, ii. 216 n. ; in China,
i. 10, 20.
Buddhist schools, &c. , i. So.
Buddhist triad, Buddha, Dharma,
and Safiglm, i. 50 11.
buildings, Indian, 1. 73.
Bukh&ria, ii. 307 11.
bulak (Turkish) pu-lo , camping-
ground, i. 45 n.
Bi/Arcu of Ptolemy, i. 135 n.
Bulunghir river, i. 12.
Buna MugaUn-r&ja, ii. 230 n.
Burma, i. 47 ».
C.
cadmia of Pliny, ii. 174 n.
Calamina, at the mouth of the In-
dus, ii. 174 n.
calendar (the royal), i. 6, 9; Hindu,
i. 71.
camphor — karpdra , ii. 232.
cannibalism, i. 14 n.
Capissa, Capissene, and Capbusa —
Kapisa, i. 54 n., 56 n.
Caspian Sea, i. 36 n.
castes ( varna ), Indian, i. 69, 82 ;
low, 89.
castration, i. 23.
ca — Gtu (wu-t*u), i. 146.
caves of Afghanistan, i 59 n.
cereals, growth of, ii. 80.
Ceylon, Simhala, i. 188. 189 ; ii.
236.
Chaddanta elephants, ii. 49.
Chagh&ni&n (Chi-ngoh-yen-na), i.
33 D -» 39 *
Chaitra (Chi-ta-lo), month, i. 72.
Ch&j (Che-shi), Tashkand, i. 30.
Chakas (Che-kie) people, i. 33 n.
See Takka.
| Chakra vartin - r&ja (Ch'uen -lun
wang or Luu-wang), a universal
monarch, i. 1, 204, 205; ii. 124,
172.
Cha-kiu-kia — Yarkiang? ii. 307.
Chalukyas claim to be of the race of
ll&ritt, i. in n.
Champfi (Chen-po) or Champ&puri,
i. 71; 215 n. ; ii. 187 n., 191 f.,
192 n.
Champaka (Chen-po-kia), i. 231.
Champ&nagar, ii. 191 11.
Champion lake, ii. 59.
Chanda, DurgA, ii. 214 n.
Chanda, ii. 209 11.
ChandA. town, ii. 254 n.
Chanddla (Chen-ta-lo), low caste, i.
38 ; 1 40.
Chandan Kanika— Kanishka, i. 56 n.
cluindanSva (chen-tan -ni-p’o), san-
dal-wood, ii. 232.
Chandrabhiga (Chen* tan-1 o-p’o-kia),
district of the, i. 150 n.
Chandragiri, ii. 232 n.
Chatidragupta Maorya, i. 17 ; 128 11.
chandrakdnla, ( yueh-njai-chu ), a
gem, ii. 252, 253.
Ch.mdrakirtti, a Buddhist teacher,
i. 190 n.
Chandrapala (Hu-yueh), a devotee,
ii. 1 7 1.
Chandraptabha r&ja (Chen-ta-lo-po-
la-p’o), in Chinese Yueh*kwang,
i. 138; ii. 213.
chang % a measure of 10 feet, i. 47.
Chang’an, city, i. 12, 18, 23 n., 83.
Chang-K’ien, Marquis Po-Wan, i.
I n., 5 n., 8 n.
Chang-kwang, prefecture, i. 82, 83.
Chang-tsi, brother of Hiuen Tsiang,
i* 3*
Chang-yeh, fortified town in Kan-
suh, i. 12, 23.
Chang- Yueh, author of preface and
introduction to Hiuen Tsiaug’s
Si-yu-ki, i. I n.
Chanua or Jina BOdhisattva, ii.
259.
Chan4cha (Chen-che), a woman, ii 9.
chan-t'an-ni-p'o — chandanSva , san-
dal-wood, ii. 232.
Ch&rikar (Sha-lo-kia ?), village near
Opi&n, i. 57 n.. 59 n.
Charitrapura (Che-li-ta-lo), seaport
of Utkala, in Chinese Fa-bing, ii.
205, 230 11., 233 n.
INDEX .
* chari ty-witliout-intermission” ii. 1
167.
Chatkal or Chirchik river in Tur-
kistAn, i. 29 n., 30 n.
Chattati — Himalaya lake, ii. 49 n.
chatur abhijhds (sse-shin-so), four
spiritual faculties, ii. 69.
Chau dynasty (b.O. 1 122-256), whose
family name was Ki, i. 2 11.
Chaubara mounds at MathurA, i.
181 n.
ckau-hia — red-coloured, i. 1 66.
Chau-hu-li, convents, i. 21.
chau-tan , wooden bridges, ii. 149 n.
ChehAi DukhtarAn mountain (’O-lu-
na?), i. 61 n.
Cheka or Takka (Tse-kia), kingdom
of Amfltsar, i. 193, ii. 274, 275.
Che-mo-t’o-na or Ni-mo country, ii.
325 -
Che- m eh — Aksu, i. 24.
Chemkent, town in TurkistAn, i.
29 n.
ChenAb river, the ChandrabliAga, i.
165 n.
chen-c/t ing-tao, species of rice, i.
179.
Cheu-chu — GhAzipur, ii. 44, 61.
Chen-chu-na, capital of Fo-li-shi, ii.
78.
Chengliiz KhAn, i. 29 n., 35 n., 36 n.
Chen-Kvvan T’ai-Tsung, emperor, i.
In.
Chen-mu-na — YamunA river, i. 187.
Chen-po — ChampA, i. 71 ; ii. 191.
Chen-seh-to, for K’woh-seh-to. See
Khost.
Chen-shi, common name of Hiuen
Tsiang, i. 2.
Chen-ta- lo- po - la-p*o— Chandrapra-
bha, i. 138.
Chen-to-kia — Chhandaka, ii. 30.
Cherchern of Marco Polo, same as
Shen-shan, i. 12.
Che-Bhi, i. 29 n., 30, 31. See Tash-
kand.
chestnut ( lih ), i. 68.
Che-ti, stone cave, i. 71 .
ChetiyAni, ii. 68 n.
Chhandaka (Chen-to-kia), SiddhAr-
tha’s charioteer, i. 61 ; ii. 29 ii,
30, 102 n.
Chhasuna, ii. 78 n.
Chhatrapati, lord of the parasol, in
Chinese P’ao-chu, lord of trea-
sures, i. 13 n., 14, 16.
333
Ch’-hAng Tsu, emperor of China, ii.
282 n.
Chi — VijhAna, ii. 94 n.
chi—kapifijala, ii. 33.
Chih-kia — Chaka, people, i. 33.
Chili -ling, Barren Pass, i. 84 , 86.
Chi-i, Buddhist pilgrim, i. 224 n.
OliFin Lin, i. 18 .
C ki -king -hang -t'o-l o-ni — Vajrapdni-
dhdrani , ii. 36, 225.
Chi-ki-t’o, — Julien supposes to be
Chikdha or Chittur, ii. 271.
Chikitsdvidyd, Chin. I -fan g- min g, i.
78, 153 n.
chiliocosin ( ta-tsin) t i. I n., 10.
Chilka Lake, ii. 206 n.
Chi-mo-lo — Malakhta, ii. 231 n.,
232 n.
China, date of importation of Bud-
dhist books into, i. 10.
China (Chi-na-kwtf), i. 8, 10 , 21,
102; 57 11., 58, 217; i'- 196,
302, 319.
chtudni ^chi-na-ni), in Chinese
han-chi-lai — the peach, i. 174.
Chinapati (Chi-na-po-ti), country in
the PanjAb, i. 167 n., 173 f.
chtnar&japubra (Chi -na-lo-she-f o-ta-
lo), in Chinese han-wang-t*eu —
the pear, i. 174.
Ching-im, i. 108 .
Chinch!, a courtejuw, ii. 9 n.
ChiftchiinanA, i. 47 ; ii. 9 n.
chin-chu — ruby dish, ii. 129.
Chine or Chinigari — Chinapati, i.
173 n.
Ch-hing Ho, a eunuch, ii. 282 n,
Ching-kwong, i. 99 .
Ching-liaug — Samuiatiya school, i.
200, 207 ; ii. 2, 44-
Chin g -ming -lun — the Vyakaranam
of PAniui, i. 1 14.
Chi-ngoh-yeu-na — ChaghAniAc.
Chin-kin-man — KAhchaiiauiAlA, wife
of KunAla, i. 14 1 n.
Ch*in-na — Jiua, ii. 218 n.
Ch inn a diva -gdtra (C 1 ) i - n a- 1 i-p* o- ki u -
ta-lo), in Chinese Han-zhi-t*ien
chong, ii. 300.
chin-tu-kia — tinduka fruit, i. 88.
Chirchik river. See Chatkal.
Chi - ta-lo — Chaitra.
Chitral, i. 119 n„ 135 n. ; ii. 296 m
Chi-sse-tseu — Simhala.
chitup&ddxila , ii. 5 n.
Chi-yeu, i. 18 , 28 , 26 .
334
INDEX .
Chi-yueh — Jft&nachandra, ii. 171.
Chdla country or Cbulya (Chu-li-
ye, So-li), ii. 227, 249.
Chow dynasty, i. 94 ; 21 7 n.
Chu or Chui river (Su-yeh), i. 89 ;
26 n., 27 u., 29 n.
Chuh-Yung, one of the “three
sovereigns,' 1 i. 7 n.
Chii-ku-po — Yarkiang kingdom, i.
88 .
Chu-li-ye— Chulya or Ch6Ja, ii. 227.
Chunda (Sbuu-t’o), ii. 32.
Chung sse-f&n-p-p'o-ska — Vibhdsha-
prakarana-pdda S'dstra, i. 16 1.
Chung-sse-fen- o-pi-ta-mo — Abhi-
dharmaprakarana-pdda S'dstra, i.
109.
Chu-cha-shi-lo — Taksha&I&, i. 32 .
Chu-si-hing, a pilgrim, i. 10.
Ch'u-ti-se-kia — Jydtishka, ii. 167.
Chwang, i. 95 .
Chwong - yan ~ta - thing - king - lun —
Mahdyana sdtrdlaiikdrafika, i.
226.
circle sign, ii. 90.
civil administration, i. 87.
classes (sse-sing), four, of living
beings, i. 150 n.
cleanliness of Hindus, i. 77.
climate of India, i. 75.
clothing, i. 180.
Cloud-stone mountain saAgb&r&ma,
ii. 103, 136 u.
cock (wood of the) — Kukku^a pada,
i. 6.
Cock's -foot- mountain, i. 64 ; 238 n. ;
it 13 n., 22 n., 142, 144, M5-
Cock-garden sangb&r&ma, ii. 142 n.
commerce of India, i. 89.
Confucius, i. 94 ; 4 n.
Constantinovsk, town, i. 26 n.
copper, native (teou-shih), i. 89,
177, 194, 198.
Cophene (Ki-pin), i. 100 .
cornelian [ma-nao) dish, ii. 129.
courtesan and Brahmach&rins, ii.
7 -
creatures, four kinds of, ii. 261.
cremation of Buddha’s body, ii.
40.
criminals, i. 83 £.
crosier (sek cheung), i. 96 n.
crystal dish (po-ch'i ), i. 177; ii.
129.
curcuma ( yu-kin ) ginger, i. 54 n.
D.
Djsdali montes — Dantaloka,i. I I2n*
Dah» tribe, i. 37 n.
Dnhal&n or Taras, i. 29 n.
Dai-Gakf, Japanese name of Vaisra-
vapa, i. 59 n.
Dakshina (Ta-thsin) — Dekhan coun-
try, i. 68.
Dakshindyana (Nan - bing), the
march of the sun to the south,
i. 71 n.
Damdama mound, near Mathurfc, i.
182 u.
Ddnapati (Shi-cliu), religious patron,
i. 81 .
Dandarika (Tan-ta-lo-kia ?) moun-
tain, i. 1 12 n. See Dantaloka.
dantakdshtha (tan-to-kia-se-ch'a), in
Chinese cK i-mo, Buddha’s tooth -
cleaner, ii. 173.
Dantaloka (Tau-ta-lo-kia) mountain,
in Gandh&ra, i. 1 12.
Darah or Darah-i-aim (Hi-mo-to-lo),
in Badakshdn, i. 42 n.
Darah-Gaz, i. 39 m
D&rail or D&ril (Ta-li-lo), old capital
of Udy&ua, i. 134 ; valley, i. 18 .
DSril, river, i. 13 .
Dard country, i. 13 ; 1 19 11., 134 n.
Darghanakha, a Brahman, ii. 179.
Darius, inscription of, i. 61 11.
Dar&ka, ii. 102 n.
Darunta in K&bul, i. 91 n.
Dftrvikfl district, i. 150 11.
Darw&z in Kumidha, i. 41.
JJaiabhUmi Sdtra (Shi-ti-king), i.
228.
daiabdla (shi-li), Ten-power, ii. 7 n.,
55 n -7 75- v .
date fruit ( tsau ), 1. 88.
Daulat&b&d, ii. 255 n.
Dauna, ii. 65 n.
Daupdia-klilra, village, i. 229 11.
Deer-forest (Lu-ye), ii. 45.
I Deer-feet-daugbter or girl, ii. 71
72.
Deer-king birth, ii. 51.
“deer park,” ii. 48 n., 55.
Degw&ra, village, it 65 n., 66 n.
Dehas, i. 49 n.
Demlr K&pi, the iron gates, i. 36 n
demon-inspired Br&hman, ii. loo.
“ deposited bows and clubs,” tower
> of, and origin of name, i. 08*
INDEX .
Ddrabhafa, king of Valabhl, ii. 267 n.
Derbend, near the Caspian, i. 36 11.
Derbent, i. 3 6 n.
desert of drifting sand, i. 85 ; ii.
324 .
“Desert” (Kwang-ye) \ili&ra, i.
67 .
deserted town in Turkest&n, i. 28.
Ddvas, Brflhn'anioal gods, i. 54, 78 ;
10.
Ddva Bodhisattva(Ti-p*o), in Chinese
T’ien, i. 188 f., 231 ; ii. 97-99,
210, 227, 302 ; sounds the ghanfd,
11. 99.
Deva mountain, ii. 1 14.
Ddvar&ja, ii. 123.
Ddva r&jas, four, ii. 129.
Devadatta (Ti-p’o-ta-to), in Chinese
Tien-shu, i. 47 , 48 , 59 , 61 ; ii. 8,
9, 17, 50, 150, 153, 158, 201.
Ddvarnanussapujitarn, ii. 8 11.
Ddva Mira Pi^una, i. 59.
Ddvanatnpujatissa, king of Ceylon,
about 250 B.C., ii. 247 n.
Ddvapad&n, ii. 142 n.
Deva&irma (Ti-p’o-she-mo), author of
VijUdkdya S'dstra , i. 240.
Devasdna (Ti-p’o-si-na), i. 191 f.
Development (Great) series of writ-
ings, i. 13 .
dew (sweet), Chinese kan-lu , Sans.
amj-ita, i. 1.
dew-dish, i. 67.
Dew&llt hills, ii. 214 n.
Dhaninsthieti, Julien’s restoration
of Ta-mo-sih-teh-ti, which see.
Dhamek, the great tower of, ii.
45 . n *
Dliamhaka^aka, ii. 22 1 n.
Dhana-nando, ii. 94 n.
Dhanakafaka ( T’o-na-kie-tse-kia),
Dharanikdta on the Kjtfskn&, ii.
220 f., 225.
dhanu , Chinese hong , a measure of
4 cubits, i. 70.
Dhanyaka^aka, Dh&nyav&bipura, or
Dhauyakafaka, ii. 220 n., 221 n.
Dh&ra, DhArAnagara, ii. 260 n„
266 n *.
Dhdrani, ii. 226 n.
Dharanikdta, Dhanyakataka, ii. 221
n., 226 n.
Dhdrant-pitaka for Vidyddhara-pi-
taJca (Kin-cheu-tsiang), ii. 165.
Dharasdna, I. of Valabhl, ii. 268 n.
Dharasdna 11. of Valabhl, ii. 268 n.
335
dharma , Chinese Fa, the law, i. 66 ;
ii. 63, 168 n.
Dharmaguptas (T*an-wu-teand T'an-
mo-kio-to), in Chinese Fa-mi-pu
school, i. 121.
dharmakdya , body of the law, i.
204 n., 205.
dharmakdya (Fa-shin), the spiritual
essence of Buddha, ii. 37 n.
Dharmakdti or Dharmagupta (Ta-
mo-kiu-ti), a Shaman, i. 76 .
Dharmakshdtra or Kurukshetra. i.
184.
Dliarmap&la (Ta-mo-po-lo), in Chi-
nese U-fa, ii. no, hi, 171, 223
f., 225 11., 229, 230, 237, 238, 239,
240.
Pharmapattana, Sravasti, ii. 1 n.
l>harma-pifaka collected, ii. 162.
dharmadartra (fa-she-li), ii. 146.
Dharmfi£6ka, ii. 90 n.
Dharmatara, error for Dbarinatnkta,
i. 1 10 u.
Dharniatr&ta (Ta-mo-ta-la-to), in
Chinese Fa-k’iu, author of the
Samyuktdbhidharma S'dstra , i. 98,
no.
Dharmavarddhana, sou of Affoka, i.
81 .
Dhanndtbara or Uttaradharma,
founder of the Sautrdntika school,
i. 139 n.
dhatus , the eighteen, i. 95 n.
JDh&vaka, poet, perhaps author of
Ndganauda , i. 21 1 n.
Dhrftbhata, ^ilfiditya VI. of Vala-
bhl, ii. 267 n.
Dhruvapafa (T’u-lo-p’o-po-tu), in
Chinese Ch’ang-jui* king of Vala-
bhl, ii. 267.
Dhruvasena I. of Valabhl, ii. 267 n.
Dhruvasena II. of Valabhl, ii. 267 n
Digambara Jainas, Nirgranthas, i
55 n., 144 11., 145 n. ; ii. 208 n.
Dinava (Ti«na-po) ? Dinapati, ii. 278
Dtpafikara Buddha, in Chinese Fen-
sang-po aud Zhen-t&ng-po, i. 35 ;
91 n., 92, 93.
Dlrghabhdvana (? Ti-kia-p’o-fo-na),
monastery, ii. 313.
dtrghdga/na , i. 79.
Dlrghanokha, in Chinese Ch’ang-
chao, author of the Diryhanakha ,
pa rivraj aka -pariprlch chha, ii, 1 79.
discussions, Buddhist, i. 81.
ditch, Kuk&li, ii. 9.
INDEX .
33°
ditch of Bhuila, ii. 1 7 n. Fairy land (P'eng-lai-shan), i. 95 .
ditch of 6rlgupta, ii. 152. Faiz&Md, city, ii. 14 n.
division of tfartras ( shi-li ), ii. 39, Fa-la-na — Varana or Varnn.
41, 160. Fa-la-pi — Valabhi, ii. 266.
Dongarpur, ii. 260 n. Fal-ing, Chinese pilgrim, i. 10.
dragons (N&gas), i. 94, 144. Fa-lung, “ city of departure,” on
Dragon-lake (N&gahrada), i. 20. the Orissa coast, ii. 205.
Dragon -palace, i. 5 - Fan and Su, books of Chinese
Dragon -chapel, i. 41 . legendary history, i. 3.
Dr&vida (Ta-lo-pi-ch’a), country, ii. Pan — Brahm&, i. 203 5 ii. 1 27.
228, 231 n., 253. Fan, Sanskj*ffc, i. 71 .
dress of the Hind&s, i. 75 ; royal, 76. Fan tribes — Tibetans, i. 173 n.
Drdna(Ho), i. 210 n. ; ii. 41, 65 n. Fan-hing — Br&hman, ii. 35 n.
Drdna stftpa (Ping-su-tu-po), ii. 65. Fan-sheu — Brahmadatta, i. 207 ; ii.
Didnddunarftja (Ho-fan-watig), 11.
Dudda’s convent, ii. 267 n.
duhkha, in Chinese K'u, sorrow
223 ; ii. 105 n.
Dukhula, father of Samaka. i. 1 1 1
Dnrg&, ii. 224 n.
Durgadevi (T’o-kia-t’ien-shin)
Bhlm&dtvi, i. 113 n., 114 11.
Pv&rapati (To-lo-po-ti) Sandowe,
20a
TL
Eastern Hia China, i. 58.
eight dragons, the talented sons of
Sun, i. 4.
eight enfranchisements, ii. 143.
eight Vajrapftnis, ii. 22.
Ekaparvata sangb&rAma, i. 18 1 n.
EkaSylhga (To-kio-sien-zin) Rlshi, i.
* 113 -
El&patra (I-lo-po-ta-lo), i. 68; 1 37;
ii. 41.
Elephant birth, ii. 49.
elephant, the perfumed, i. 5 ; wild,
ii. 207.
Elephant strength — Pilus&ra st&pa,
i. 68.
Elur lake, ii. 217 n.
Eraka or Munga, rock or gate, i.
Epht halites ( Ye-tha), i. 15 , 16 , 90 , 91 .
145 n *
Eukratides, Baktrian king, i. 37 n.
Excalibur, ii. 56 n. ^
eyeball of Buddha, i. 96.
P.
Fa-chi-lun — Abkidharma jil&na-pra -
gthdna tfAttra, i. 175.
Fa-hien, Chinese traveller, 399-414,
A.D., i. 11 ff; 5. *
8 * 7 1 *
fa-she-li — dharmaiavira , ii. 146.
, i. Fa-she-lo — Vajra, ii. 170.
fast days, i. 21.
n. fau-poh , cupola, ii. 51.
Fei’-han — Fergl 1 &n all .
or Ft-I-she-li (VsviKfi.ll), ii. 44, 66, 160.
Feou-thou, a pagoda, i. 103 .
ii. Fergb&nah (Fei-han), province and
town of Turkist&n, i. 30, 31 n.
Fire-extinguishing stdpa, ii. 34.
Firuzpur or Firuz&b&d, ii. 194 n.
Fish-monster story, ii. 79.
five great commandments, i. 70 .
fivefold spiritual body, ii. 94.
Five Indies, i. 9.
Five kintrs (the), Shan-hao, Chuen-
hio, Kao-sing, Yao, and Shun,
who followed Hwang-ti, i. 7 n -
five s&andkag , ii. 94 n.
five vidyds, ii. 42, 10 1.
Fo-hi, emperor, i. 2 n.
Fo-Jcwti-ki discovered by Klaproth
and translated by Rdinusat, i. 11;
new version, i. 23 - 83 .
Fo-lin, Byzantine empire, ii. 278,
279.
Fo-li-shi — Vyljji, ii. 44, 77, 78.
Fo-li-shi-sa-t’ang-na — Vyjfjjistb&na,
Par^ustb&na, i. 56 n. ; ii. 285.
Fo-lu-slia — Purushnpura (Pesha-
war), i. 82 , 83 .
Fo - shwui, “ river of religious
merit,” the Mah&bhadrA, i. 188.
Fo-sba-fu — the Yarusha (Po-lu-sha)
of Hiuen Tsiang, i. 102 .
Fo - to - fa - na- Bhan — Buddhavana
mountain, ii. 145.
Fo-t’o-kio-to — Buddhaguptarftja, ii.
168.
Fo-t’o-to-so — Buddhfisa, i. 230.
Fo-ts’u — read Po-t’su, ii. 289, &c.
INDEX. 337
four continents, i. io, 1 1,
four DSva-tajas, ii. 129.
four modes of life, ii, 214 n.
four kinds of creatures, ii. 261.
Fragrant mountains, i. 11.
Fu, the, family, i. 25 .
Full -hi orP’au-i, one of the “ three
sovereigns,” i. 7 n. 9 n.
fu-ling— Radix china , ii. 194 n.
funeral of an Arhat, i. 76 f.
funerals, i. 86.
Fu - she - su - mi - lo — Pujasumira
Ayushtnat, ii. 74, 75.
G.
Gajafati (Siang - chu), lord of
elephants, i. 13 n., 14, T5, 16.
Oandak& river, ii. 14 u., 66 n.
Gandaki, Little, river, ii. 32 n.
Gandarse or Gandarii and Gandari-
tis, i. 97 n., 98 n.
Gandhadvipa, ii. 138 n.
gandhahastl (hiang-siang), perfume
elephant, i. 5 11. ; ii. 138.
Gandii&ra (Kien-t*o-lo), Pesliftwar
country, country of the Yazuf-
ziahs, 1. 10 , 31 , 32 . 78 . 99 , 102 ,
103 , 106 ; 56, 57, 63, 97, 98 n.,
109 ».. 13$ ii., 151, 153 n., 156 n.
Gimgft (King-kia), river, i. 86 f.
See Ganges.
Gaiigadw&ra (King-kia-ho-men) or
Gangantri Haridw&ra, i. 188 n.,
198 n.
Ganges (King-kia) river, Malta-
bhadrft, i. 16 , 33 , 67 , 71 ; II, 86 f.,
188, 197, 198, 201, 206, 207, 214,
217, 218, 222, 223, 224, 225, 229,
230; ii. 44, 64, 71, 77, 81, 82,
184, 186, 190, 191, 192, 193,206 ».
Gaftgi (King-k’i), a dragon, i. 122.
Garhw&l, i. 198 11.
Garjanapati, ii. 6 1 n.
Garjpur, ii. 61 n.
Garina (Hwtlh-lo-ma), i. 39.
ffdtha (kia-t'o), Chinese song, and
fong-song , a stanza, i. 124 n.
Gauda, old capital of Bengali. 210;
ii. X94 n.
Gautama (Kiao-ta-mo), Sr&m&na, i.
67 ; ii. 8, 35, 15 1.
Gayft (Kia-ye), i. 61 5 ii. 95, 1 12 n.,
1 13, 124 n., 136 n., 137 n., 142 n;
Chinese inscriptions at, i. 10.
Gay&-k&6yapa (Kia-ye-kia-she-po),
ii. 113, 114, 13a
VOL. IL
Gaz, Ghaz, or Datah-gaz (Kie-chi),
i. 39 n., 48, 49.
Gh&ghta river, i. 225 n. ; ii. 64 n.
ghanfd (kin-t’i), i. 66 ; ii. 96.
ghan^d sounded, ii. 162.
Gh&zipur (Chen-chu), ii. 61, 62.
Ghazna (Ho-si-na), town of Af-
ghanistan, ii. 283.
Gborband, town, i. 56 n. ; river, i.
67 n.
GhOsha (K’iu-sha), Chinese Miau-
ing, i. 142, *43
Ghdshira (Kiu-shi-lo), a noble, i.
236.
GhOshiravana vihdra , i. 68.
GhosrS in Bihar, i. 91 n.
ginger (yu-lein), i. 54.
Giribbaja, ii. 161 n.
Girjok, ii. 182 n.
Girivraja (Shan-ching) ii. 149 n.,
158, 161 n.
Girn&ra, Mount Ujjanta, ii. 269 n.
GSdhanya (K’iu-t'o-ni), one of the
four dvipas, i. 1 1.
GoaliyA river, ii. 207 n.
Godavari river, ii. 207 n., 209 n.,
217 n.
Gogardasht river, i. 42 n.
G6kan$ha? (Ku-hw&n-ch’a) convent,
i 186.
Goldflower, a king's name, i. 20.
Gold river, ii. 39.
Golkonda, ii. 254 n.
Gollas, king, i. 16 .
Gdmati river, 237 n.
GOmati, priests of, i. 28 .
Gdndwfinfi,, ii. 209 n.
G6pa (Kiu-po), an arhat and author,
i. 240.
Gop&la, cave, i. 107 .
GOplila (Kiu-po-lo), a dragon, i. 93 ;
also naiue of Kuk&li
Gdp< (Kiu-po-li), ii. 9 n.
Gorakhpur, i. 32 n.
gdstrskachandana (niu - Uu - than -
t’an), cow’s-head sandal-wood, i.
44 ; ii. 145, 148. In Tibetan,
garshiika ; in PAli, gdstsam ;
among the Mongols, gurskosha ;
ii 145 n.
Gd^fiAga mount (K'iu-shi-lin-kia),
in Chinese Niu-kio mount, ii 313.
GOvieana (Kiu-pi-shwang-na), in
Northern India, i. 199.
gradual doctrine ft’sien-kiau), L 20.
grape (po-tatt), i. 88.
INDEX.
338
Great Vehicle. See Mah&y&na.
GfldhradwAra opening, ii. 180 n,
Grfdhrakftta - parvata (Ki-li-tlio-lo-
kiu-ch’a), in Chinese T’seu-fong
and T’seu-t’ai, i. 55 , 58 ; 6 n ; ii.
46, 47 n *» 152. l S3*
grlhapati , in Chinese Cliang-che,
householder, ii. 160, 187.
Grtshma (tsiu-je), hot season, i.
72 n.
guggula — bdellium, ii. 265 n.
GuhasStia, king of Valabhf, ii. 266
n., 267.
Gunamati (Kiu-na-mo-ti) Bodhi-
sattva, Chinese Tih-hwui, ii. 104,
105, 106, 107. 108, 109, 1 10.
Gunaprabha (Kiu-na-po-la-p’o), in
Chinese Te-kwang, i. 191, 192;
ii. 275.
Gupta era, i. 168 n.
Gurjjara, kingdom in the North
PafijAb, i. 165 n.
Gurjjara (Kiu-che-lo), Gujat&t, ii.
269, 271.
Gurup&HAgiri (K’iu-liu-po-t’o-shan),
in Chinese T’sun-tso-shan, ii.
142.
Gush Ana, same as Kushana and
Kopavos,i 56 n.
H.
Haibak, town, i. 43 n.
hair circle — the Urn*, one of the
thirty-two marks of a Buddha, i.
I, 67 n.
Hair-and-nail relic stftpa, ii. 80.
Hajiyak pass, near BAmiyAn, i.
49 n.
Hakodati, in Japan, i. 59 n.
H&ml, in Little Bukbaria, i. 1 7 n.
Han country, i. 30 , 45 , 71 , 73 , 78 ,
79 , 82 , 89 , 90 ; it. 300-301.
Han period, 201 (or 206) B.C. to 9
a.d., i. 2, 5 n.
Handia hill, ii. 148 n.
hang — apricot, i. 88.
Hang-ho — Gauges river, i, 1 1 n.
Hau-jo — Kanyakubja ?, ii. 74.
Han-mo, city, probably tbe Pi -mo
of Hiuen Tsiang, the Pein of
Marco Polo, i. 88 n., 87 .
H»&sa (Keng-so) st&pa, ii. i8z.
HahsawA^i, Pegu, ii. 200 n.
HAnsi, in Northern India, i. 183 n.
'* hare in the moon/* ii. 60u
Hare Jdtaka , ii. 59, 60 n. *
HaridwAra town, i. 197 n., 198 n.
Hariparvata — Takht - i - SulaiuiAn
mountain in Katfmlr, i. 158 n.
HAriti or Hariti (Ko-li-ti), in Chi-
nese Kwei-tseu-mu, the mother
of demons, i. 1 10 n.
HArltiputra, the Chalukva royal
family, &c , i. in 11.
Harmatelia of Diodorus, ii. 262 n.
Harshavardhana (Ho-li-sha-fa-t’an-
na), Hi-tsang, i. 210 f. ; ii. 206 11.
Hasan -Abd&l, 8 miles north of
ShAh-dhAri, i. 136 n., 137 n.,
145 ».
Hastanngara — PushkalA vatl, i. 10911.
llastigasta — HAthi-godde (Siang-
to-kan), ii. 17 n.
hasta, a cubit, Chinese cA«, 1. 70.
Hasti — Astes, king of Gandh&ta,
i. 109 n.
HastinApura, i. 186 n.
** Hathi-kund,” ii. 170.
Hayamukha (’ 0 -ye-mu-khi), country
in North India, i. 229.
HazAra (Ho-sa-lo) country, 147 n.
Hazrat-ImArn. See Ah rang ; heads
of children flattened.
hell, the lowest, Wu-kan-ti-yuli,
i. 172, 185 n.; one made by Asoka-
rAj*, ii. 85, 86.
Helinand (Lo-ino-in-tu), ii. 283.
Hlmanta , cold season, i. 72 11.
Hesidrus or Hesudrus, the Satlaj
river, 178 n.
Eetuvidyd Sdstra (In-ming-lun), i.
78, 153 n. ; ii. 218, 219, 220, 263.
heun-to — kandu plant, i. 88.
Hia, eastern and western, i. 9 n.
Hiau mountains, i. 89 .
Hiang - hu - kong - cli’ing, ‘city of
scented flowers, * ii. 83 n.
Hia-shing, “dismounting from the
chariot,” stflpa, ii. 153.
Hidda (Hi-lo), city in KAbul, i. 34 ;
91 n., 95.
Hien-tau — India, i. 69.
Hien-yuen-sbia or Hwang-ti, em-
peror, 2697 B.c., i. 3 11. 7 d.
Hie-ts’un — Arya PArsvika, i. 98 n.,
105 n.
Hila (Hi-lo), mountain, i. 123.
Hi-lo— -Hi^a, i. 34 5 91 n., 95.
Hi-lu-eih-mien-kien — li&i-Saman-
gAn,
Himatala (Hi - mo - ta - lo) Chinese
INDEX .
339
Si we - shan - liia, Darah - i - aim in
Badakhsh&n, i. 42, 156, 157, ii.
21, 290.
Himavanta country, i. 128 n., 134 n.
Hinay&na or Lender Vehicle, i. 24 ,
25 , 29 , 31 , 36 , 41 ; 24 11., 75,
104, II 2, 1 19 n., 139 11., 172,
174, 176, I79» 180, 184, 187, 190,
191, 192 2 CO, 202, 207, 224, 225,
228 n., 230, 231, 27 , 6 , 239; ii.
61, 67, 78, 81, 100, 181, 184, 186,
187. J91. 195. 201, 247, 254, 257,
261, 2 66, 267 n M 268, 270, 272,
275, 276, 2 77, 278, 279, 280, 288,
299
Hindfikftsh or Snowy Mountains (q.
v.), the Paropatnistis of the an-
cients, i. 39 1.., 40, 50, 52, 53, 54,
56 11.
hing — ayana, q. v.
hinyu or hing-ktu, as^afcetida, ii,
283 11.
JIin-uav<j-$hing-kiau S'dsira, i. 237.
hio-jin — those studying to become
tfiainanas, i. 152 n.
Hintijyaparvata (I-lan-na-po-fa-to),
Mongir, ii. 185, 186, 187.
Hiranyavati (Hi-lai-na-fa-ti), Chi-
nese Kin-ho and Yu-kin-ho, the
Oandaki river, i. 52 ; ii. 32 11., 39 11.
Hiflsar province, i. 39 11.
Hi-su, tribe of Turks, i. 40.
Hi-tsang — Harsbavardhana, i. 210 f.
Hiueu Tsiang, a.D. 599-664, called
San-siaug-fa-sse — Tfipi^akacb&r-
ya,and called himself M6ksha-d6va
and Mah&v&nadcva {Vie, i>. 248,
J A. 8 . Jfeng.y vol. 3 i. p. 94 f),
i. 13 , 14 , 16 ; ir.,2,9; eulogium
on, i. 2-6 ; at Kamarupa, ii. 196,
197 .
Hiung-nu, Turks, i. 16 ; 2011.37 n. ;
„ 3 1 5» 3i6.
hiun-lu — perfume tree, ii. 265.
ho — the eighty infeiior marks on a
Buddha, i. 145 n.
Ho-han — Kuan country, i. 34.
ho-hwa — water-lily, i. 96 11.
Ho-lin — Khulrn.
Ho -li-sha-fa-t*an-na — Harshavar-
dhana, i. 210.
Ho-li-sih-tni-kia — Khwdrazm, i. 35.
Ho-lo-hu — Hugh in BadakhshAn, i.
42 ; ii. 249-
Ho-lo-hu -lo — RAhula.
Ho-lo-she-pu-lo — RAjapurl, i. 163.
Ho - lo - she * fa - t’an-na — It&jyavar-
dbaua, i. 210.
Ho-lo-she-ki-li-lii — R&jagrlha, ii. 43,
165.
Ho-mo — Ormuz, ii. 278.
Ho-nan, i. 18 .
Hu-pu-to-shi — Adbhui&sma stOpa,
i. 127.
Ilor- Parvata — Hari-parvata, in
Kasmir, i. 158 n.
horses (excellent, alien), i. 20.
horse (divine), kdii, a form of
Avaldkitesvara, ii. 242.
Ilo-sa-la — capital of Tsauktita, ii.
283-
Ho-si-na — Ghaznn, ii. 283.
H o-nan-fu or Lo-yang, town, i. 15 , 21 .
Ho-yun, a pilgrim, i. 10 .
Hrldayadh&rant (Sin-to-lo-ni), ii.
224.
Hu — Uigbur people, i. 85 ; 32, 33,
76 ; ii. 302, 326.
H u-fa-p’u-sa — Dharm.apAla B6dhi-
sattva, ii. no, 171, 223.
huh— a tree, ii. 32.
Hulu river (Bulunghir ?), i. 19 ;
17 n.
Huin&ytit), emperor, i. 49 n.
Hu-miiig-p’ii-ea — PraobiipaiaBddhi-
sattva, ii. 48.
hiin man, the rills dividing fields,
ii. 21 n.
H11 ns (of Byzantine wiiter») — Yetha,
Ephthalites, i. 16 .
Hupi&n (Hu-pi-ua). See Up:an.
Hu-sha — Wakhsh or Oxus river.
Hu-sbi-kieu— Juzg&na.
hu-tsiau — a tree, ii. 265.
Ilu-yueh — Ohandrap&lu, ii. 171.
Hwa-chau, an island in the kingdom
of Hwa-siu, i. 2 n.
Hwa-kong — Kusumapura, i. 207 11.
Hwang-ti, first emperor of China,
i. 2 n., 7 n., 8 n t , 216 i».
Hw&n-t’o-to, capital of Ta-mo-sih-
tcb-ti, ii. 293.
Hwau-yuen, a district in Ho-nau,
i* 4*
Hwei S&ng, a pilgrim, i. 15 , 84 , 106 ,
108 .
Hwo or Hwob — Kunduz country, i.
39 . 42, 43 ? »«• 287, 288, 289.
H wdh*lo-mo— Gurma.
Hwui-kin, a pilgrim, i. 23 .
Hwui-king, Buddhist pilgrim, i,
23 , 26 , 28 , 31 .
34°
INDEX.
ITwui-wu, pilgrim, i. 23.
Hwui-lib, i. 20.
Hwui-ta, i. 26, 31, 33.
L
Icy mountains — Muzart, i. 19.
I-gu country — Kamu], i. 19.
I-lo-po-ta-lo — £l&patra (n&ga), i.
137-
iuiage of Buddha, ii. 322; walking,
43*
Imaus mouutains, 1. 135 11.
Indar&b or AndarAb (’An-ta-lo-po),
i. 43* . ,
Iudia, names of, 1. 69; extent,
climate, 70 ; boundaries of, 90.
Indra, ii. 36 n.
Indrasila-grfba, i. 58 n.
Indus river, j. 39, 103, 107.
IndliyAdri bills, ii. 257 11.
Ing, river of Ho-nan, i. 4.
Ing-chuen — Yu-chen in Ho-nan,
i. 2.
‘ inner palace,* Zanana (Chong-kong),
i. 23.
In-p<»-kin — YumgAn in BadakhshAn,
i. 42 ; ii. 291.
Introduction to the Si-yu-ki , i. 7*
In-tu — name for India, i. 69.
fn-tu-ki — records of India, ii. 6 1 n.
inundation miracle, ii. 13 1.
Iron-gates — Kolilugha, i. 36 37, 39 n.
1 ron- wheel king, i. 64.
IsfijAb, town in TuikistAn, i. 29 n.
Issyk-kul, Turkish name of Lake
Temurti or Lop-nur, i. 11 ; 25 11.,
28 n., 29 n.
IsterAshAn, Sutflsbna, i. 31 n.
t&vara (I-shi-fa-lo) Tsil-tsal, author
of the 'O-pi-ta-mo-ming -eking -
lu% i. 112.
tsvara (Tsz-tsai), MahAdAva, i. 1 13,
115, 127 n. ; ii. 23.
I-tsing, writer of Buddhist records,
i. 11.
IQayovpos, town in Otiapaa, i. 147 n.
J.
Jade handle (to more the), i. 4
jade stone, i. 21.
Jama sects, i. 1 44 n., 145*
Jjvjahuti — Chi-ki-t*o, a district in
Central India, ii. 271.
JAjupura, in Orissa, ii. 204 n.
Jakhtiban, ii. 147 n.
JalAIAbAd, in K&bul, i. 91 n.
JalAIAbAd valley sttipas, i. 55 n.
JAlandhar (She-lan-t'o-lo), 1. 167 n. #
1 74 u -
jdlinas , twisted hair, ii. 176.
JatnAlgarhi, i. 1 14 n.
jambu (chen-pu) tree, ii. 19 n. t
30.
Jambudvipa (Chen-pu-clieu), i. 32,
40, 64, 78 ; 13 ; ii. 16, 47, 88 11.,
89. 95. 96. 1 1 5. *«•
Jammu or Jambu, town, perhaps
Jayapura, i. 1 65 n.
Janaka, ii. 78 n.
Janakapura (Ch’en-shu-na), ii. 78 n -
JaiAsandha-ka-baithak, ii. 181 n.
Jarsu river, i. 29 n.
Jdtakas (Pen-seng and Pen-seng-
sse), i. 124, 1 71 ; of the lion and
the pig, 19611.
jdti , modes of birth, i. 64 n.
Java, probably Yamanadvlpa, ii.
200 n.
Jayapura (Sbe-ye-pu-lo), perhaps
Jammu, i. 165 n., 166 n.
Jayasena (She-ye-si-na), in Chinese
Shing-kiun, ii. 146, 147.
Jerm, town in BadaksbAu, i. 42 n.
Jeta (Shi-to-yuen), the garden of,
ii. 4 n., 5 ; prince, son of King
PrasAnajit, ii. IO.
JAtavana (Shi - to - lin), in Chinese
Shing-lin, i. 44, 45 , 46, TO ; 202;
ii. 4, 8, 12, 13.
Jhelarn river, i. 163 n.
JimAtavAhana BAdhisattva (Shing-
yun), i. 210 n.
Jina or Cbanna (Ch’in-na) Bddhi-
sattva, in Chinese T*ong-sheu, ii.
218, 219, 220, 259.
Jinamitra (Shing-yeu), ii. I 71 •
Jin-jo-sien — KshAnti-Rlshi, i. 121 n.
Jin-kialan saAgbArAma, i 56 n.,
58 n.
Jinaputra (Ch’in-na-fo-ta-lo), in Chi-
nese TsUi«hing-tszu, author of
the Yil-ckiesk-ti-lun-shik , ii. 275.
Jen-tang-fo — Dipaftkara Buddha, i.
9 2 ' *. 0
Jislinugupta, 11. 81 n.
Jivaka (Shi-po-kia), in Chinese Neng-
hwo, i. 59 ; ii. 152.
jivaftjtva (Ming-ming), a bird, ii. 8a
JftAnachandra (Chi-yueh), ii. 17 1.
INDEX. 341
J&dnaprasthdna S&atra of K&ty&-
yaniputra, i. 155 n.
J 11, river of Ho-nan, i. 4 n.
Ju-i — MauCrhita, i. 98 n.
Ju'i-mo-to — Jumadha ?.
Ju-lai — Tath&gata, i. 88.
Jutnadha (Ju’i-mo-to), a district near
Sir-i-pul, i. 48.
Jumn& or Yamunft (Pu-na), i. 37.
Jun&gadh in K&tlii&w&4» h. 269.
Jilzg&na (Hu-Bhi-kien), i. 48.
Jyfahta (Shi-se-ch’a), month, L 72.
Jybtishka (Ch’u-ti-se-kia), in Chi-
nese Sing-li, ii. 167.
K.
Kabhanda or Kavandba (Han-pan-
to), i. 89.
K&bul, K6pben or Kdphes, river,
i. 100 n.; 56 11., 67 n., 90 d., 91 n.,
97 n., 109 m
Kackha (K’le-ch’a), ii. 264 n. f 265 f.,
266 n.
Kackchk&di of P&uini, i. 98 11., ii.
281 n *
K.ifiruahan, river, i. 39 n., 40 n.
* Kaffir-log* — Buddhists, i. 91 n.
Kalialgahw, ii. 192 n.
Kaikhusru, ii. 302 n.
Kajahghele. See Kajingha ; Kajan-
ghdld Niyaugam6, ii. 1 93 n.
Kaj^ri, village, ii. 1 93 n.
Kajiftghara (Kie-chu-kob-k’i-lo), Ka-
jdgbira or Kajingarha, country in
Eastern India, i. 215 n. ; ii. 193,
198.
K&kavarnin, ii. 2 n.
K&kftpur, i. 225 n.
hold — period of time, i. 71.
Kala-i-Khutn. See Khmn.
KAln-ka-sarai, supposed site of Tak-
sha4il8, i. 136 n.
K&lapin&ka (Kia-lo-pi-na-kia), town,
i. 58 ; ii. 1 77, 18a
K&l&s6ka (*0-cbu-kia), king, ii. 85,
11., 90 n.j 102 n.
Kali (Kie-li) r£ja, in Chinese — Teu-
tseng-wang, i, 121 n.
KaliAga (Kie-ling-kia), ii. 207 f.
kalpavjrtksha, wishing tree, i. 105
n.
KAlsi, in Jauns&r, i, 186 n., 187 n.
Kaly&na, in the Dekhan, ii. 255 n.
Mmadhdtu (Yo-kial), world of
desire, i. X n., 208.
KftmalafikA (Kia-mo-lang-kia), ii.
200 .
K&mal6ka, ii. 22.
Ktoardpa(Kia-mo-lu-po), i. 2155 ii.
195, 204 n.
kambala (kieti-po-lo), a woollen
cloth, blanket, i. 75.
Kamul, i. 13, 19; polyandry in, i.
17 n.
Kana, father of Ya6a, i. 53 n.
Kanaddva — D§va Bddhisattva, i.
190 n.
kanaka (kie-ni-kia) trees, ii. 150.
Kanakamuni (Kia-no-kia-meu-ai),
Buddha, i. 49 ; ii. 19.
Kanakpur village, ii. 1 9 n.
Kanauj, l 43 ; 206 n. See Kanya-
kubja.
K&nchanam&l& (Chin-kin-mati), wife
of Kun&la, i. 141 n.
K&ftchipura (Kien-chi-pu-lo) — Con-
jiveraru, ii. 171 228, 229, 230
4 u., 231 n.
Kandahar — Gandh&ra ( q . v.), i.
*35 n *
hand a ( heun-to ), plant, i. 88.
Kanerki coins, 1. 65 11.
Kang — Samarkand, i. 32 u.
Kankapur, i. 225 11.
Kauishka-r&ja (Kia-ni-se-kia), i. 32,
103 ; 56 n. f 117, 151 f., 156, 173,
175 n., 176 n. ; ii. 88 n., 99, 100
n., 103, 109 n. ; sahgk&r&ma (see
Jour. A. 8. Beng ., vol. xvii., pt.
i. p. 494), i. 103, 109.
Kan jut, a Dard state, i. 299 n.
KanhSri caves, •. 92 n.
Karttyt^a — Ivanauj, i. 206 n.
Kan-su province, i. 12, 18 ; 24 n.
KauyAkubja or K&nyakubja (Kuih-
niu-ch’ing and Kie-ju-kio-slit*-
kwfc), Kanauj, i. 205 f., 206 11.,
207, 217, 218 ; ii. 74.
Kan-ying, Chinese general, i. 30.
Kao-chtuig — Turfan, i. 13, 19, 25 ;
39 n.
Kao-Tsttng, emneror, 1. 0.
Kap4ladh4rina, $aiva, sect, i. 55 n., 76.
Kapila, ii. 54 n., 223, 224 n.
Kapilavastu (Kie-pi-lo-fa-su-tu), i.
17, 49 ; ii. 13, 18 11., 19 n., 167
n., 290 n.
kapifijala (kia-piu-ahe-lo) ch'i —
pheasant, ii. 33.
Kapi4a — Kia-pi-she,akingdotn north
of the K&bul river, the Kapish
34 *
INDEX \
of the Muhammadans (Elliot,
Hist, Ind., vol. i. p. 47), i. 53, 54,
55 n., 56 11., 57 ; king of, i. 90,
91, 97, 98 136, 176 n. ; ii. 281.
Kapisene. See Capissa.
Kapitba (Kie-pi-tha), in Northern
India, i. 89, 202, 206 11. ; ii. 79.
Kapdtika (pigeon)-convent, ii. 182,
183.
K&pAl or Kavftl — KAbdl, i. 54 n.
Kapurdagarhi, i. 11411.
KarakAsh river, ii. 320 n.
Kara-khitai, people, i. 26 n.
Karakorum mountains, i. 12 11.
kardla (ka-la-li) cloth, i. 75.
kashdya (kia-sha), brick or oehrey-
coloured upper robe of the Baud-
| dim priests, i. 53, 95 n. ; ii. 49> 273.
i KAshgar (Kie-sha), i. 19 , 90 ; ii.
i 298, 299, 306.
. Kash t aharaua- parvata — Mongir, ii.
I 186 n. *
i Kasia village, ii. 32 n.
I Kasia regio of Ptolemy, ii. 399 n.
; Kacrtoi of Ptolemy, ii. 209 n.
i Kasi country, i. 67 .
I KAsipur, town, i. 199 n.
I Kasmir (Kia-shi-mi-lo), i. 116, II 7,
i 134 11., 136-137, 143, 147, 148 r.,
1 150 n., 156 11., 163, 165 n., 171,
Kara-moto, town, i. 13 .
Karanda or Kalanda (Kia-lan-t’o),
ii. 159 11., 160.
Karandahrada (Kia-lan-to-eh’i), ii.
165.’
K.irandav6nuvana(Kia-lau*t o-chuli-
yien), i. 60 ; ii. 159.
Kara-mrus — Tuh-kiueh or Turks, j
i. 20 37 n.
Kara-shahr or KarskAr, i. 13 ; 17 n.,
18 n.
KarA-sou (of Klaproth) river, i. 90 n. !
KarAteghin, river, north branch of !
| ^ 192, 196; ii. 312, 314, 315.
; KcunreipLa , Kdcnretpa or Kdcrfxeipa
j — Kasmir, i. 148 m
ICisAr, town in the PanjAb, i. 173 n.
KAsyapa Buddha (Kin-she-po), i.
39 , 48 , 61 , 66, 67 , 68, 103 ; 48,
53 n., 76, 113, 1 21, 122, 124,
125, 137, 153, 238 n. ; ii. 13,
22 n., 40, 48, 55 ii., 76, 113, 124,
125, I 3°» Mi. I39» H3> I44» 162,
163, 164, 180, 223 n.
Ivasyapa and Kadru, i. 1 37 n.
Kasyapapura or Ka<T7r££7n//)os — Kas-
the Oxus, i. 39 n. j inlr, i. 148 11.
KaratOyA, river, ii. 194 n., 195 n. Kasyapiyas [ Yin-kwong-pu) schod,
Karchu (?) (K’ie-p’an-t’o), ii. 299 n. j i. 12 1.
karjca (p’ing), ii. 65 u. j KataghAn or Kunduz (q. v.), i.
karmaddna (tin-sse), i. 99 ; 81 ; ; 42 n.
ii. 96. 1 Katak, ii. 205 n., 207 n., 303 n.
Kama, king of Anga, ii. 187 in, * KatrA montid, at MatliuiA, i. 181 n.
201 n. KatyAyana (Kia-t’o-yen-na), author
KarnAgarh,near BhAgalpur, ii. 191 n., of the Abh idh armaj ndnapras-
201 ii. thdna Sdstra , i. 175, 176 11. ; ii.
Karnasuvarna (Kie-la-na-su-fa-la- 254, 280.
na), in Chinese Kin-'rh, a district KAtvAyanaputra’s Jfutnaprasthdna
in Beugal, i. 210, 212 ; ii. 201. S’dstra, i. 155 11.
Icarpdra (kie-pu-lo), camphor, ii. Kau-chang — country of the Uigurs,
232. i. 17 ; ii. 326 n.
Kars An a town, i. 201 n. kau-ki— a fish, ii. 297.
Karsh ar or Karasharh, perhaps same Kaundinya (Kiau-chin-ju), i. 68; ii.
as Wu-i or Wu*ki and ’0-ki-ni of 55 n., 121 11.
Hiuen Tsiang, i. 13 . KauiSAmbi (Kifiu-sliang : mi), i. 20 ,
KArttika (Kia-la-ti-kia) month, i. 68 ; 234, 235 ; ii. 21, 322.
72. kauiiya (kiau-shc-ye), coarse silk,
KarunArnava — AvaldkitA^vara, i. i. 75, 166.
60.* KAver! river, ii. 231 n., 237 n.
kdsa ( kia-she ), plant, i. 46. KAvArlpattauam, ii. 233 n.
Kaganna (Ki-shwang-na ?), i. 26 n. Ke, a fabulous horse, able to go a
KAsapura (Kia-she-pu-lo), i. 237. thousand li a day, i. 4.
Kashania (Kiuh-shwang-ni-kia), i. KAbftd, KeshbAd, or Kebftd (Kie-pu-
34, 35 n. ta-na)— Meheket, i. 33.
INDEX. 343
Kesh (Ki-ehwang-na), i. 2 6 n., 35,
36-
Khadatu-bulak or Tsaghan Asliiban-
tu, i. 13 n.
khadira (k’ie-to-lo), twig, i. 68 n.
khakkharam or hiWcala (ki-ka-lam),
the religious staff', i. 96 n, ; name
of a temple, i. 107.
KhAn of the Turks, i. 27.
KhAu&bad, in Badakshfln, i. 42 n.
Khan < lag iri in Orissa, ii. 205 11.,
206 n.
Khava - MAnikpur, in Audh, i.
210 n.
Kha&kas, Khavas. See Kie-sha.
Khavandha? (K’ie-p’an-t'o), ii. 298,
3°3- .
Khawak pass, ii. 286 11.
Klieda, in Gujar&t, ii. 266 n.
KhAtal or BorddhonkAti, in Din&j-
pur, ii. 194 n.
KbetAs or Kdtaksli, identified by
Cunningham with Simkapura, i. ,
143 n. 1
Khie-tsi-slii-fa-lo — capital of ’O-tin-
p’o-chi-lo, ii. 276.
Khi-li-seh-mo— Khrishrna, i. 42.
Khink-but, one of the BAtuiyAn
images, i. 51 n.
Kkiu-kai-tsai-in, the nine borders
or islands, i. 3 n.
Khojend in TurkistAn, i. 31 n.
Khoaspes — Kunar river, i. 97 n.
KhOkand, a Khanate in TurkistAn,
i. 30 n. f 31 n.
KhorasAn, 1. 35 11., 48 11.
Khorasinia — KhwAraznt, q. v.
Khost (K’wok-seh-to), i. 43 n. ; ii.
287.
Khotan or Khutan (K’iu-sa-tan-na),
in Chinese Ti-jeu, country, the
Li-yul of Tibetan writers, i. 10,
13, 14, 15, 19, 25, 78, 84, 86, 88,
91, 106; 287; letters, i. 89; ii.
308; river Yu-tien, i. 13; 194 ;
ii. 301 n., 307 n., 320 n.
KhotlAn, Khotl, Kutl, or KhatlAn
(Kho-to-lo), i. 40 n., 41 n.
Khousta or Khost, q. v. (KVoh-seh-
to), i. 43 n.
KhozdAr, ii. 277 n.
Kkriskma or Kislim (Khi-li-seh-
mo), i. 42 n. ; ii. 289-291.
Khuddakanikdya , ii. 164.
Khulrn (Ho-lin), i. 40 n., 43.
Khulm river, i. 43 11,
Khum or Kala-i-Khum, capital of
DarwAz, i. 41 n.
Khutan, see Khotan.
Khw&razm (Ho-li-sih-mi-kia), i.
35-
K’i, family name of the Chau, l.
2 .
Kia'i-hien — ^ilabhadra, ‘sage of moral
conduct,’ ii. Iio, 17 1.
Kia-lan-t’o - chuh - yuen — Karanda-
v&iuvana, ii. 159.
Icia-lan — sanghArAma, i. 92.
Kia- la- ti-ki a — K Arttika.
Kia-lo-pi-na-kia — KAlapinAka.
Kia-mo-laug-kia — KAmalaAkA, ii.
200.
Kia-mo-lu-po — KAmarftpa, ii. 195.
kiang — amber, i. 89 n.
Kia-ni-se-kia — KauiBhka.
Kiao-so-lo — K6sala, i. 44; ii. 186.
Kiao-ta-mo — Gautama, ii. 35, 15 1.
Kia-pi-sbe — KapiSa.
kia s ha — kashdya robe, ii. 49.
Kia-she-po — KA4yapa, ii. 1 13.
Kia-shi-rai-lo — Ka6mir, i. 136, 147,
148.
Kia-sbi-pu-lo — Kusapura, i. 237.
Kiau-ming — tfUpasthdna vidyd.
Kiau-sbang-mi — Kau&hnbi.
kiau-she-ye — kaus&ya, silk, i. 166.
Kia-ye, Mount GayA, ii. 1 1 3.
Kia-ye-kia-she-po — GayA-kA6yapa,
H3-
Kia-she-po- fo — KAsyapa Buddha, ii.
48.
Khe-ch’a — Kaeliha, ii. 265.
K’ie-ch’a — Khdda (?), ii. 266 n.
Kie-chi — Gachi or Gaz (#. r.), i. 49.
Kie-chu-hoh-k’i-li — KAjughira or
Khajinghara, ii. 186, 193.
Kie-jo-kio-she — KanyAkubja, i. 205.
Kie-la-na-su - fa - la - na — Karnasu-
var$a.
Kie-li — Kali, i. 121 n.
Kie-ling-kia — Kalinga.
kie-ni~la,a — kanaka trees, ii. 15a
K’ien-kwei, Prince, i. 23.
kien-po-lo — kambala.
Kien-t’o-lo or Kien-t’o-wei, Gand-
hAra, i. 31.
K’ie-p’an-t'o — Khabandha or Kar-
ckii, ii. 298, 303, 305.
Kie-pi-lo-fa-su-tu — Kapilavastu, ii.
13-
Kie-pi-tha — Kanitha, i. 202.
kie-pi-ta — kapittha fruit, i. 88.
344
INDEX.
K'i6-pu-ta-na — KAbdd, q. v.
lcie-pu-lo — Jcarpdra , cum phor, ii.
232.
Kie-sha — (?) KAshgar, i. 14, 26, 28 u
ii. 298, 299, 304, 306.
kih-fu-to — boots, ii. 280.
Kih-meh — KuckA, i. 24 n.
Ki-jou-i — Kauauj, i. 43 .
Kikana (Ki-kiang-na), ii. 282.
Ki-kiang-im — Kiknna, ii. 282.
Ki-ku-fco — AnAthapindada, ii. 4, 5.
KilAt, ii. 277 n.
Ki-li-seh-mo — Krishma or Kishm,
ii. 283, 289, 290, 291.
Ki-li-tko-kiu-ch’a — Gfldhrakfita, i i.
152-
Ki-li-to — Kritiyas, i. 15a
Kin-chi-pu-lo — KAftchipura, ii. 228.
kindru — olibanum, ii. 265 n.
king — sAtra*, i. 80.
King-ki — Gaiigi, i. 12 2.
King-kia — Gauges river, i. 11.
King-pu — SautrAntika school, iL
302.
Kin-ho — golden river, ii. 39.
Kin-hu — Upagupta, i. 182 n.; ii.
88 n.
Kin - hwui — Sthiramati, ii. 171,
268.
Ki-ni-kia — Kanika, or Kanishka,
i. 32.
Kinmiras, ii. 6 9.
kin-po-lo — kuniOhlras , crocodiles, ii.
49-
Kiu -*rb — Karnasuvsirna.
Kin - she - pao - lun — KOsha Karakd
& 'dstra, i. 193.
Kin-shi — Suvarnagdtra, i. 199.
kin-t'i — ghantd, ii. 96.
Kio-ho-yen-na — KubAdiAn, q. v.
Ki-pin, Cophene, or KAbul, i 27 ,
100; mistake for Kia-shi-mi-lo,
i. 147 n.
Kirgbizes, i. 27 n.
k'i-sang — to bow to the ground, i.
85 n.
Kishm. Sec Khrishma.
Ki-shwang-na — Kesh, q. v.
Ki-to-lo, conquest of, i. 100 n.
k’i-te—adbhuta, i. 127 n.
Kiu-che-lo — Gurjjara, ii, 267.
K’iu-chi — Kuche, q . v.
Kiueh-yu or Kong-yu, city, i. 89.
Kiuk-skwang-ni-kia — Kasbania, «/. v.
Ki 11 -kia-li — KukAlt.
Kiu-kiu-ckWlan-mo, ii, 95.
Ki'u-ki’u-cba-po-t'o-shanfKukkut.v
pAdagiri), ii. 142.
Kiu-laug-na — KurAn in BadakshAn,
i. 42 ; ii. 292.
Kiu-li-kia — Kulika.
Kiu-liu-po-t’o-skan — GurupAdagiri
ii. 142.
Kiu-lu-to — KulCtta.
K’iu-lu-sa-pang, i. 56 n.
Kiu-mi-t’o — Kumidha, q . v.
Kiu-na-mo-ti — Gunainati B6dki-
sattva, ii. 104.
Kiu-na-po-la-p’o — Gunaprabha, i.
190.
Kiu -pi- 8bwang-na — G6vi4ana, i.
„ 199.
Kiu-po-li — GopAU.
Kiu-sa-tan-na — Kliotan, ii. 308.
K’iu-sha — Ghosha, 1. 142.
Kiu - she - po - lun — Nydyduusdra
; Sdstra, i. 160 11.
Kiu-shi-lin-kia — Gdsfiftga mouut,
! ^ 3*3-
j Kiu-shi-lo — Ghdshim, i. 236.
Kiu-ski-na-kie-lo — Ku^ inagar a, ii.
3 1 *
Kiu-yi, a Chinese work, i. 30 n.
Kizil-kAm desert, i. 32 n.
klisas, five, i. 152 n., 154.
Kling boys, ii. 208 n.
KohlAgba or Kalugah, Iron Gates,
i. 36 n.
Kok&li. iL 9 n.
KokchA river, i. 42 n.
Koko nor, i. 13 n.
Kolkhi nation, j. 35 n.
Ko-li-ti — HAriti, mother of demons,
i. I IO n.
Koluka — KulOtn, i. 177 n.
Kondinya, disciple of Buddha, i.
121 IL.
Kong-kin-na-pu-lo — KonkanApura,
235. 253.
Kong-u-t’o — KOnyddba.
Kong-yu town, i. 29.
Konkanapu ra — Kong-kin-na-pu -lo,
ii. *53 f-
Kony6<lba (Kong-u-t*o), perhaps
Gan jam, ii. 206.
Kdphen or K6phds, KAbul river,
i. 109 n.
Koriuga, ii. 207 n.
Korla, town, i. 13.
Ivorla, i. 18 n.
Kdsala country (Kiao-sa-lo), or AyO-
j dhyA, i. 44 ; ii. 209 f., 214 u.
INDEX.
345
Kdsala, Southern, ii. ioo n.
Ko-t&ng-chuen, a Chiuese work, i.
13 . '
Kdshakamkd S'dstra (Kiu-she-pao-
lun), i. 193.
K 6 shaHId S'dstm, i. 193 n.
Kd£66vara in Kachha, ii. 277 n.
Krakuchchhanda(Kia-lo-keu-ch’un-
t*o), h Buddha, i. 48 ; ii. 18, 19.
Krishma or Kishm (Ki-li-seh-mo),
ii. 289.
Kftshna'pakxha ( Ilc-fen ), dark fort-
night, i. 71.
Krishna river, ii. 21 7 n.
Kritiyas (Ki-li-to), Ch. Ma'i-te,
bought people, inhabitants of
Ka 4 m!r, i. 150, 156 f.
Jcrdsa (keu-lu-she), a distance, i. 70.
kshana (t’sa-na), smallest measure
of tune, i. 71,
Kshanti, Rishi (Jin-jo-sien) Bodhi-
sattva, i. 121.
Kshattriyas (T sa-ti-li), i. 76, 82, 89 ;
ii. 256, 270,
Kshitigarbha B6dhisattva, i. II n.
kshauma (t’so-mo), linen, i. 75.
Kshunadeva (T’seu-ua), ii. 284.
Kuan (Ho-han), couutry, i. 34.
Kuan-ntm — Japanese name of Ava-
16 kite 4 vara, i. 60 n.
Kub£di&n — Kio-ho-yen-na, 1. 40.
Kuchfl, or Kuche (K’iu-chi), i. 19 ,
78 ; 18 n., 19, 24 ; ii, 67 n., 313,
314 ..
ku-cJii — amber dish, ii. 129.
Ku-hw&n-ch’a — Gdka^thA oonvent
i. 186.
Kuih-niu-8hing — KanyAkubja, i.
209.
kuin-ch i-kia — kundikd.
Kujjusdbhita (?), ii. 74.
Kuk< (Kiu-kia-li), Bhikshuni, ii.
9; ditch, 9.
Kukku$ap&dagiri (Ki u-kiu-ch’a-po-
t’o-ahau), Chinese, Khi-tso-shan, i.
6 n. ; ii. 95 n., 142, 223 n.
Kukkutap&da vih&ra, ii. 142 n.
Kukkut&r&ina (Kiu-kiu-ch’a-’o-lan-
mo), ii. 95.
Kul&b, part of Su-znan, i. 40, 41 n.
Kulika (Kiu-li-kia) village, ii. 175,
Kul-i — P&mirkul&u lake, ii. 297 11.
Kulftta (Kiu-lu-t»>), the district of
Kulu, i. 177, 178 n .
Kum&ra (? Chi-mo-lo), in Southern
Iudia, ii. 231 n. f 23a n.
Kum&ra (Keu-tno-lo), Bli&skaravar-
m 3 , king of. KAuiarflpa, ii. 196,
197 , 198.
Kum&rajiva (Keu-mo-lo-shi), ii. no
n.
KumUralabdha (Ku-mo-lo-lo-to or
Tong-sheu), i 139 ; ii. 218, 301.
Kum&rardja— Sri Harsha of K&ma-
rtipa, i. 213, 215, 216, 218.
Kum&rila-pAdfll.), ii. 142 n.
Kum&un, i. 198 11.
Kumbhaghonam, town, ii. 231 n.
Kumbk&n sthpa, ii. 65 11.
kuinbhiras (kin-po-lo), ii. 49.
Kumidha — Kiu-tni-t’o, i. 41.
Ku-mo-lo-to-to — Kum&ralabdka, i.
„ 139 n.
ICundla (Ku-na-lang), Prince, i.
139 f., 140 n., 141 n.
Kunar river, in Kabul, i. 90 n.
kundikd (kiiin-ch’i-kia), water ves-
sel, ii. 170.
Kuuduz or Kataghftn (Hwoh), i. 39
n., 42 ; ii. 287, 288, 289.
Kuuduz, or Southern Surkb&b river,
i. 43 *»•
Kung — original name of Fa-Hian,
i. 11.
Kung-siin, i. 13 , 25 .
Kung-ahmg — citadel or royal resi-
dence, i. 98 11.
Kunkuma (Yuh-kin-hiang) stupa,
ii. 125, 126.
Kuram valley, i. 43 n.
Kur&na (Kiti-lang-ua),in Badaksh&n,
i. 42 n. ; ii. 292.
Kurgan -tube plain, i. 41 n,
Kurkiliftr, ii. 142 n.
Kurudvipa, one of the four conti-
nents, i. 11.
Kurukshdtra, i. 184 n.
Kurusdna-ka-gadh — Karnasuvarna,
i. 210 11.
kum , grass of good omen, i. 62 .
K u s&g&rap u ra (K111 -sh e-kie -1 a-pu -lo),
ii. 149, 165.
Ku6an&bha, i. 209 n.
Ku6anagara. See Ku 4 inagara.
Kunapura or Ku 4 abhavapura, i.
237 n.
Kush&n town, perhaps the capital
of Kapi 4 a, i. 56 n.
Kush&na (Kwe’i-shwaug), i. 56 n.
Ku-shi — Kusinagara, ii. i6l.
KuiSigi&niaka, Kusinagara (Keu-
shi), Kusinagarl, Ku6in&r& (Kiu-
INDEX.
346
shi-na-k’ie-Io), i. 51 , 62 n., 132,
133 J 3L 4°, 41, 69, 73, 90, 161.
Ku-sse, — Ku-sse-ti, the ancient land
of the Uigurs, ii. 326 n.
K us tan a (Kiu-sa-ta-na) or Khdfcan,
ii. 308, 309, 31 1, 314, 315, 316,
318, 319. 3*3, 324.
Kustana, the child, ii. 311.
K usumapura (Keu - su - mo - pu • lo),
in Chin. Hwa-kong, capital of Kan-
yAkubja, i. 207 f. ; ii. 83, 85, 86.
I tufa, ii. 67 n.
KutL See KhotlAn.
Kuvera — Vai^ravana, ii. 69 n.
Kwa-chati, i. 19 ; 17 n.
hwai-i — Parana, ii. 64 11.
Kwang-cheu — Amsuvarrnan, ii. 8 1 11.
Kwang-chou, town, i. 81 , 82 .
Kwang-pih — S' atasdstra vaipulyam,
i. 231.
Kwaug-po — VvAsa, ii. 148.
Kwang-yeu — PrabhAmifcra, ii. 171.
Kwan-lo, divination of, i. 95 .
Kwan-sbai-tsz’-ts.ii, Kwan-shai-yin,
Kwan - tsz* - tsai, or Kwan-yin —
AvalokitesvarA, i. 19 ; 1 27 11.,
128; ii. 172, 173. 183, 184 u., 195,
224, 225, 257.
Kwang-ye — “Desert” viliAra, i. 67 .
Kwei-tseu-inu — HAriti, i. ill n.
Kwel-shwang — a tribe of the Yue‘i-
chi, i. 56 n.
Kwen-lun mountains, i. 12 n.
K’woh-seh-to — Khost, ii. 287.
L.
labour , forced, i. 87.
Lae-lih — Lira or MAlavA dynasty,
i. 16 , 91 , 100 .
Ladakh, not to be identified with
Yu-hwui or Kie-sha, i. 14 .
La-fa-ni — LA van i, ii. 23.
la-fo — lava, salt* ii. 23 n.
LAghraan— Lan*p<>, vulg. for Larn-
ghAn, i. 90 n.
LAb6r, or LobAwar, near the RAvi,
i. 167 n., 173 n.
Lahul (Lo-u-lo), i. 177.
Laj ward, town in BadakshAn, i.
42 n.
LAkoriAn, or LakAva, ruined city
near KilAt, ii. 277 n.
lahtharya (siang), marks on Buddha,
i. 102 n., 188 n.
Lakhuau, iu Audb y i, 210 n.
LAla or LAra, lord.
LAras, Vffjjis of Vai^All, i. 108 n.
LamgbAn (Lan-po), Lampaka, in
KAbul, i. 56 n., 90, 91 n., 164.
A afiirdrai, Aapfidrai, “Aa/iirayai —
the LampAkas, or Murandas, i.
90.
Lan-chau, city, i. 18 .
Laiigala (Lang-kie-lo) country, ii.
276, 277.
lany-nao-kiany — camphor, ii. 232.
LankAvatAra Sdtra (Liug-kia-king),
ii. 251, 252 n.
Lan-mo — R&magr&ma, i. 50 ; ii. 25,
26.
Lan-po — LarnghAn, i. 164.
La Paz pearl-fishery, ii. 251 n.
lapis-lazuli dish, i. II, ii. 1 29;
(lieu-li), ii. 149 ; mines, i. 42 n.
LAra or Lala (Lo-lo), i. 100 ; ii.
266 n.
L&ras ( Northern ami Southern), i. 16.
LarikA, Mount, ii. 251, 252 n.
Laou-Tseu, i. 94 .
Lau-Shan, i. 82 .
lava (la-fo), measure of time.
LAvani (La-fa-ni), ii. 23, 24.
law, administration of, i. 83 f.
Leu-lan, same as Na-fo-po, ii. 325.
Lhdyal, Tibetan name of Lahul, i.
1 77
Liang-chau, iu Kan-suh, i. 18 ; 17 n. t
5 «-
Lichchhavis (Li-clie-p’o), i. 13 , 02 ,
55 ; ii. 67 11., 70, 73, 77 n., 81.
Lien-hwa — PadmAvati, 141 n.
lih— chestnut, i. 88.
li-ho — a vegetable, i. 82 .
Li-I, prefect, 1 . 83.
likshd, a very small measure, i. 70.
Lildnja<t river, ii. 112, n. 138 n.
Li -mi — MahAchampA, ii. 200.
Ling-chi -tse, i. 97 .
Ling-kia-ldng — Lanka, or LankAva-
tdra Sdtra, ii. 251.
Ling-shan mountains, i. 27 ; 25 -
li — pear, i. 88.
Lin-hwa-sih— UtpalavarmA, i. 204.
Lin-tsze, in Shan-tung, i. 98 .
Li-po-to — RAvata, Aytishmafc, ii, 74.
Li-shan mountain, where Shun was
tilling the ground when Yao came
to call him to the empire, i. 2.
Liu, house of, i. 83.
Liu-li — VirAdkaka, i. 08 .
Hu-li— lapis-lazuli, ii. 129, 149.
INDEX. 347
Litsabyis (?), Lichchhavis, ii. 70 n.
Iiittle Vehicle. See HlnayAna.
Li-yul — Khotau, i. 13, 87.
Lob-nor, i. 90 n., 12 n.
Lo-hu-lo — R&hula, ii. 67.
Lo-i or Ro-hi country — Afghanistan,
i. 36.
Lo-in-ni-lo — ROhinila (?), 95, ii. 184.
Ukan&thcbj lords of the world, i.
IO n., 22.
L6k6ttaravAdins (Sh wo - ch’ uh - shi-
pu) school, i. 50.
Longhlr (Lan-ki-lo?), ii. 277 n.
Lo-mo-in-tu — the Helm and valley,
ii. 283.
Lo-lo — LAra or Lala, ii. 266 n.
Lop, desert, i. 12, 24 n. ; river, i. 25 n.
loquat (p’i), i. 89.
Lo-tai-sz-pi-mi — Radha-SvAtni, i. 56.
Lo- to - wei - chi — Haktaviti ganglia-
r&nia, ii. 202.
Lo-n-lo — Lahul.
lotus ( ho-hwa) f i. 96 11.
Lo-yang, city, i. 15, 18, 84, 86.
Lu country, i. 4 n., 66 n.
Lu-hi-ta-kja — Rdhitaka, i. 1 27.
Lii-kwong subdued the Tartars, i.
85.
Lumbini garden, i. 50 ; ii. 23, 24.
Inn — discourses, i. 80.
Lung district or mountains, i. 22,
23.
Lung-siang pate, ii. 32 n., 40 n.
lun,-wany — chakravartin, ii. 124.
Lu-shi convent, ii. 318.
J,u ye — deer forest, ii. 45.
M.
Ma-shing — A4vsjita, ii. 150.
MadAwar (Mo-ti-pu-lo) or Mandor,
in Rohilkhand, i. 190 n.
MAdhava (Mo-t’a-p’o), ii. 104, 105,
107, 108.
maahuka (mo-t*n-kia), fruit, i. 89.
MAdhyad&k (Chong-kwe), i. 37.
Madhydnta Vibhdga S'dstra (Chung-
pin-r'en-pi-lun), i. 226.
MadhyAntika (Mo-t’ien-ti-kia), third
patriarch, i. 53 n., 134, 156 11. ;
arhat, i. 149, 150.
Madra tribe, i. 166 n.
Ma-dros-pa (Ch. Wu-je-nao), ii. 41,
155 «•
Magadha (Mo-kie-t’o), i. 54, 55, I44
n., 168, 215; ii. 76, 77, 81, p7,
90, 104, 118, 138, 139, 140, H9
n., 155, 160, 161 n., 176, 184,
196, 206 n., 260.
MAgha (Mo-k’ie), month, i. 72.
MahAbhadrA river, i. 188 n,
MahAbddhi sa&ghArAtna, ii. 133.
MahAbddhi tree (Mo-ho-p’u-ti), i. 10
MahA-BrahmarAja(Fan), i. 203, 204.
MahAbrahmA sahAinpati, ii. 127.
MahAchampA (Mo-ho-ehen-po), Ch.
Lin-i, in the eastern peninsula, ii
200
MahAchina, i. 216 ; ii. 19S.
MahAddva (Mo-ho-ti-p’o and Ta-
tien), ii. 74.
MahAdeva hill, ii. 190.
MahAddva, a priest, i. 150.
MahAdAva rAjas, ii. 230 11.
MahAkAla(Chin-wong) — Vai^ra vana.
MahA-Kasyapa <T.i-kia-she-po), ii.
142,161. See KA4yapa.
Maha-li,kingof the Lichchhavis, i. 13.
MahAmandala, ii. 2 11.
MahAuiAyA (Mo-ho-uio-vc), ii. 15, 38.
MahAmudgalaputra, 39.
MahAnadi river, ii. 66 n., 209 n.
M&hAnAmA iMo-hu-nan), ii. 55 n.
MahAnanda, ii. 94 11., 102 n.
MahApadma, ii. 94 n.
Mahdparinii'vdria Sdtra , i. 1 24 n.
MahAprajApati (Mo-ho-po-lo-she-po-
ti), i. 44, 49 ; ii. 22 n., 143 11.
MahArAslitra (Mo-ho-la-ch*a), ii.
255 f.
MahAratnadvipa island, ii. 253.
MahA4Ala Saddharma (Mo-ho-sa-Io),
ii. 2 n., 63.
MahAsali, ii. 82 n.
MahAsamghika (Mo-lio-sAng-k’i-pu
and Ta-chong-pu) school, i. 70,
71 ; 121, 162 ; ii. 287.
Mah&sangha , ii. 165.
MahAsAra (Mo-ho-sa-lo), ii. 63 n.
MahAsthAnagadh, in Bengal, ii.
*94 n «
MahAsthavira school, ii. 15.
MabAvana (Mo-ho-fa-na and Tu-lin)
sanghArAma, i. 124; site of, i. 44,
and note.
MaMvibhdsha S'dstra ( Ta-pi-p' o-sha-
lun) of BuddhadAsa.
MahAvira — Jaina Tlrthamkara, i.
145 n.
MahAvihAra, i. 76.
MahAvihAravAsina (Mo-ho-pi-bo-lo-
chu-pu), school, ii. 247.
MahAvftksli a Rtshi (Ta-shu-sin ), 1.208.
INDEX .
348
Mali&y&na (Ta-cbing), the Great
Vehicle, i. 25 , 27 , 36 , 41 , 56 , 70 ,
84 ; 91, no, 112, 113, 120, 137,
146, 147, 160, 176, 177, 180, z8i,
191, 197, 201, 207, 225, 226, 227,
228,229; ii. 64 n., 65, 78, 81,
82, 100, 103, 104, 133, 182, 195,
208, 210, 212, 221, 224 n., 229,
247, 254, 257, 260, 264, 266, 269,
270, 273, 275, 2 77, 281, 284, 288,
308, 309.
Mahdydva Sdtrdlankdratthd
( Oh wong-yan-ta-shiug - king - i un) ,
i. 226.
Mahdndra (Mo-bi-in«t\>-lo), ii. 91, 92,
231 ; brother of A£6ka, ii. 246 f.
Mahendragiri, ii. 209 11.
MthdndramalA, ii. 207 u.
Mah&$varadeva (Ta-tseu-t’sai-tien),
god, i. 114, 202; ii. 44. II 9 > 127.
262, 263, 276, 277.
Mahesvara (Mo-hi-sbeu-lo) temple,
i. 223.
Mah&svarapura (Mo-hi-shi-fa-lu-po-
lo), in Central India, ii. 271.
Ma-Agags-pa — Aniruddha, 11. 38 11.
Mahi (Mo-bo) river, ii. 139, 142,
260, 269.
Mahirukula or Mihirakula (Mo-hi-lo-
kiu-lo), in Chinese Ta-tso, king of
Ka^niir, i. 119 11., 120 n., 167,
168, 169, 170, 171.
MabSiAsaka (Mi-slm-se), Ch. Fa-ti-
pu, school, i. 121, 226.
Mai-lin — Vikritavaua convent, i.
162.
Mai-te — Chinese for Kritlyas, inha-
bitants of Ka 4 niir, L 150 n.
Maitrdya (Mei'-ta-li-ye) Bddhisattva,
i. 29 , 30 , 68, 78 , 79 ; 134, 137,
155, 226, 227, 228, 238 n ; ii. 22
46,47. IX 9» 120, 142, 143, 144,
215, 220, 223, 224, 225, 226, 228,
254, 275 n., 313.
Maitribala (Ts’z’-li) Bddhisattva, i.
127 ; ii. 213.
Majjuna, a mission ary, i. 134 n.
makara (ma-kie) fish, i. 102 ; ii. 1 25.
MakbAdlwA, ii. 74 n.
Makhal (Mo-bo-yau) desert, ii. 325 n.
Malaikfiiram or Kumbhaghdnam
city, ii. 231 n.
Malakfi£a (Mo-lo-kin-ch’a, and Chi-
modo), ii. 230, 231 n., 332 a„
233 n.
Mulaea or Sampaha, i. 199,
MAlava ( Mo-la- p'o), i. 16 ; ii. 260 ,
265, 268.
Malaya (Mo-lo-ye) mountains, ii.
232, 233 ; Malayagiri, ii. 252 n.
Maidive islands, ii. 252 n.
Malla (Mo-lo) tribe, ii. 36 n., 37, 38,
39 , 41 -
Mii-ming — A< 5 vagh 6 sha, ii. 100 11.
Man people, ii. 198.
ma-nao — cornelian disb, ii. 129.
Manava (Mo-na-p*o), a young Br&h<
man, ii. 176.
Mandya, ii. 29 n.
Mafig^la (Mong-kie-li), Mangalavor,
or Mungali 111 UdyAua, i. 121 11.
Mangifera Indica . Anira tree, i. 1 96 n.
Mang-men Pass, i. 89 .
mdni ( mo-ni ), gem, i. 72 , 74 .
MAuikyAla tope, i. 136 u., 145 n.,
146 n.
Man i rata or Mandrhita.
Mafijusrt (Man-chu-shi-li, and Ch.
Mm-kia-ts’iang p’u-sa), i. 39 , 56 ;
180; ii. 220.
Man-kea — MadridAvi, i. 98 .
manners of the Hindus, i. 83.
manners of NApAl people, ii. 80.
Mandrhita (Mo-nu-ho-li-ta, and Ch.
Ju-i) or Manirata, i. 98, 105.
Man usha kritlyas of Kasmir, ill Chi-
nese Mai-te, i. 156 n.
Mara (Mo-wang), 1. 54 , 59 , 6£, 99 ;
182 n. ; ii. 21, 53, 59 69, 70,
71, 121, 124, 132, 133 , 154 , I 57 -*
Mira’s temptation, ii. 69.
Mapaicavda — Samarkand, i. 32 n.
MarAtha country, ii. 255 «•
mdrg'a , way or means, ii. 105.
MArgasirsha (Mo-kia-abi-lo), month,
i. 72.
Margiana, Margus (Mo-hiu), i. 97 .
Marpo (Mo-lo-po), LadAk, i. 178 n.
marriage rites, i. 54 ; with a flower,
ii. 84.
MasAr, ii. 63 n., 64 n.
Ma-shing — Aivajitn, ii. 175.
Master of the law (San-tsiang-fa*sse)
TripitakAobArya — Hiuen Tsiang,
i. 2.
Masflra (Mo-eu-lo) sanghArAma, i.
124, 125.
MathurA u-lo), 1. 37 ; 179, 18 1
11., 182 11., 191 n.; ii. 74 ; inscrip-
tions, i. 11.
Matipura (Ma-ti-pu-lo), in RohiU
kband, i. 189, 190. 191 n*
INDEX.
349
MAifljAta (mother-child), ii, ioo n.
mats, i. 75.
Matsya or ViiAta country, i. 1 79 11.
mau-che — mdcha fruit, i. 89.
MaudgalyAyana (Mu-te-kia-lo) Bdd-
bisattva, Ch. Teu-tsu, same a*
Maudgalnputra,i. 39, 187; ii 6, 175.
mau-hu-li -to- — muhUrta ,
Maurya — MOriyan, q. v.
MAyA (M<>-ye), mother of Buddha,
ii. I5> 16, 23 11., 38, 39, 130.
MAvApurl or MayOra (Mo-yu-lo),
HaridvAra, i. 197 n.
maydras, peacocks, i. 128 n.
Mayftra-rAja (K’ong-tsio-wang), i.
126 n.
measures of length in India, i. 7a
medicines, i. 86.
MegasthenAs, i. 12 n.
Mel - ta-1 i -ye-p’ u -sa — Maitr Aya B6d -
hisattva, ii. 47.
Mencius, iL 210 11.
merchant chief — grifhfkt, ii. 125.
metempsychosis, i. 83.
meu-che — mfcha.
Mid-India, i. 30, 48, 78.
Middle Vehicle, ii. 100.
Midn&pur, ii. 206 11.
Mihirakula v. M&birakula.
MimmA’sconventat Valabhl, ii. 2671).
Mi-mo-kia — MaghiAn.
Minagara, ii 272 n.
Ming, king, i. 87.
ming—vidyds.
ming-ming bird, ii. 8a
Miug-fo-chau, the land of Kiu-
chang, ii. 326 n.
Ming-pin — BhAvavivAka, ii. 223 11.
Ming Ti — Chinese Emperor (a.d. 58-
76), dream of, i. 30.
Mithiia, ii. 78 n. } 199 n.
Miu-ki-ts’iang-p’u-sa— MafijuArl Bo-
dhisattva, ii. 220.
mdcha {mau-che) fruit, plantain, L
88 ; ii. 66, 163.
MdSovpa, MathnrA, L 1 79 n.
Moh, city, i. 80.
M6hana-nadt, ii. 1 39 n.
MohAnl, ii. 112 n.
Mo-hi-in-fc’o-lo — MahAndra, ii. 91, 92.
Mo-hi-lo-kiu-lo — Mahirakula.
Mo-hi-shi-fa-lo-pu-lo — MahAsvara-
pur* ii. 23s, 271.
Mo-hiu — Margiana.
K^'ho — Mahl river, ii. 139.
Mo-ho-chen-po — MabAchampa.
Mo-ho-la-ch’a — MaharAsh^ra, ii. 255.
Mo-ho-pi-ho-lo-chu-pu — MaliAvihA-
ravAsina school, ii. 247.
Mo-bo-sa-lo — MahAAAla, ii. 63.
Mo-ki a-slii -lo — MArga&rsha.
Mo-k’ie — MAgha month.
Mo-ki e-t’o — Magadha, ii. 81, 82.
Mdksha ( Wu-che), MahAparishad, i.
52, 53, 214 ; ii. 261.
Mo-la-p’o — MAlava, ii. 260.
Mo-lo — Mall a, ii. 38.
Mo-lo-kiu-ch’a — Malakutn, ii. 186
Mo-lo-so, perhaps for Mo-lo-po
Marpo or LadAk, i. 178.
Mo-lo-ye— Malaya, iL 232.
Mo-na-p’o — MAnava.
Mong lake, i. 3 n.
Mongir — Hiranyaparvata, ii. 186 n ,
190 n.
Mongols, i. 17.
monkey ascetic, i. 234.
Mora, a grass-cutter, ii. 123.
MAriyan (or Maurya) dynasty, L 17 ;
128 n.
MAriyanagara, city founded by the
&Akya youths, i. 17.
Mo-su — Masfira sahgh&rAma, i. 124.
Mo-t’a-p’o — MAdhava, ii. 104.
Mo-te-kia-lo-tseu — Mudgalaputra, iL
6 , OS-
Mother-child — MAtjtfjAta, ii. 100 n.
Mo-t’ien-ti-kia — MadhyAntikaarhat,
i. 149.
Mo-ti-pu-lo — Matipura.
Mo-t'u-lo — MathuiA, i. 179.
Moulmien image of Buddha, L 51 n.
mo-tu-lcia — madhuka fruit.
Mo-yu-lo — MayApura, i. 197.
MyfgadAva, deer garden, i. 47 ; ii.
45 11., 51 n., 54 n.
Muchilinda (Mu-chi-lin-t’o), Chinese
Wen-lin, i. 83 ; ii. 41. 128, 131.
Mudgalagiri, Mongir hill, ii. 186 n.
Mudgalaputra (Mo-te-kia-lo-tseu),
Mudgala, the great, PAli Mugalan,
i. 38, 39 ; 180, 183, 187 ; ii. 175,
I 176 , 177 n., and MaudgalyAya-
naputra, i. 40, 89, 61, 108 ; 235;
iL 6, 7,9, 161, 178, 188.
MughiAn (rai-nio-kia) country, i. 33.
Mu-ho — Amu river, i. 36 n.
muhdrta (mau-hu-li-to), division of
time, L 71.
mu-% — apricot, L 87.
MOlasth Anapura (Mu-lo •san-pu-lo),
MultAn, ii. 274.
350
INDEX .
inulberiy seed, ii. 319.
Mu-lo-san-pu-lo — MulasfcbAnapura,
ii. 274. /
Munda or Eraka rock, i. 145 11. ; Ii, 2 n.
Hung king, i. 176 11., and 242.J
Mungali (Mung-kie-li), Man or
Mungali, Maiigalavor, 2. fh n. ;
121, 124, 133. I
Mung-kia-li — Mungali in Udya.ua,
i. 121.
Mung-kin — TAlikAn or Mufijan
country, in BadaksbAn, i. 42 ; ii.
288, 289.
Munjdii (Mung-kin), in Badaksb&n,
i 42 u. ; ii. 288, 289.
Murali mountain, ii. 144 n.
Murandas, natives of Lamp Aka, i.
90 m
MCtrdhabbishikta (Hwan - ting -pu)
school, ii. no 11.
MurghAb valley, i. 48 n.
mustard seed — Sinapis glauca , i. 87.
Musur-aola, Mongol name of Ling.
shAn mountains, i. 25.
Mu-te-kia-lo — MaudgalyAyana.
Muzart, Icy mountains, i. 19 .
Mwan-eku — PArnavarmai Aja,ii. 1 74.
Myn-bulak, or Thousand springs, i.
27 n., 28 n.
myrobalam cmblica — mdcha fruit, i.
163 n.
N.
NadIka^Yapa (Nia-ti-kia-she-po), ii*
1 1 3, 130.
Na-fo-po — Navapa, ii. 325.
Na-fo-ti-p*o-ku-lo — Naradevakula.
NAgas (Na-kie), i. 5 n., 1 1, 63 f.,
130 f., 136, 149 f., 159, 201, 237 ;
ii. 27, 321.
NAga Anavatapta, ii. 41.
NAga ApalAla (’O-po-lo-lo), i. 122.
NAga-DAsaka, ii. 102 n.
NAga fountain, i. 68.
NAga GdpAla, i. 93.
NAgabrada, Ch. Long-ch’e,, ii. 297.
NAga maiden, tale of, i. 129 f. ; ii. 21.
NAga Nanda — NAlanda, ii. 167 n.
Ndgdrtanda, i. 211 n.
NAgapattanam, ii. 231 n., 233 n.,
254 n.
Najpra or Nagark6$, old capital of
Kuldta, i. 177 n.
JSdyapa Atovv(r 6 ird\u, NagarabAra, i.
91 n.
NagarabAra (Na-kie*lo-ho), in JalA-
lAbAd valley, i. 17 , 31 , 34 , 35 , 107 ;
56 n., 91, 96 n.
NAga-rAja (Ch.Long-wang), temple,
i. 96 .
NAgArjuna Bddhisattva (Na-kia-’o-
Ja-chu-ua), Ch. Long-sbu or Long
ineng, i. 189 n., 210 f., 215 f., 220
f., 223, 22411. 302; ii. 97, 98, 100 n.
NAgavadaua, ii. 233 n.
NAghur, ii. 209 11.
Nagra city, ii. 18 n.
Nai-uao-t’o — NarmadA river, ii. 259.
w ai — plum, i. 89.
NairaftjanA (Ni-len-shEln-Ba) river,
Ch. Pen-lo-cbo-ho, ii. 54, H2,
1 15, 120, 129, 130. 138.
NaivasafljM Samddhi (Fei-siang-
t ting), ii. 54.
Na-kie-lo-ho — NagarabAra.
Na-kwa, sister of Fub-bi, i. 7 n.
NAlanda (Na-lau-tu) sangbArAma, i.
204 n., 216; ii. 102 n., no, 167,
168, 196, 204 n. ; students, ii. 170.
Na-lan-tu — NAlanda.
nai-li-kilo — nArikela.
Na-lo, village, the KAlapinAka of
Hiuen Tsiang, i. 58 .
Na-lo-ki-lo — Narakira, ii. 252.
N a-lo-yen-tin — NAr AyapadA va.
Nanda (Nau-t’o), ii. 2 11., 16 n., 17,
46 n., 94, 102 u. t 167 11.
Nankin, i. 12.
Na-pi-ka, birthplace of Krakuch-
cbhanda, i. 48 .
Narapati (Zin-chu), “lord of men,”
i. 13 n., 14, 15, 16, 41.
Narasimba (Na-!o-f>&ng-lio), village
in the PafijAb, i. 143 11., 166 n.
NArAyanadeva (Na-lo-yen-tin), au-
thor, i 98.
NArAyanadeva, royal stock of KAma-
rApa/ii. 196.
NArAyanadeva, ii. 262, 263.
ndt'iktta (na-li-ki-lo) fruit, cocoa-
nut, i. 87 ; ii. 196.
NarmadA (Nai-mo-t’o) river, ii. 252.
Narukira (Na-lo-ki-lo) island, ii. 252.
NAsik inscriptions, ii. 220 11.
NavadAvakula (Na-fo-ti-p’o-ku-lo),
town on the Ganges, i. 223.
Navandgarb, ii, 78 n.
Navapa (Na-fo-po} country, ii. 325.
NavasangbArAma — name of a tem-
ple, i. 14 .
Nejkath, town in Turkic tAn, i. 29 n. y
94 -
INDEX.
Nelur, ii. 230 n.
NeminAtAia, Jaiua Tirthamkara, ii.
269 n.
Ndp&l (Ni-po-lo), i 16 ; ii. So, Si n.
Near, one of the B&miy&n images,
i. 51 n -
NevasuftMn&saiifi&, ii. 142 11.
ngdn-mi-lo — Amla fruit, i. 89.
ngdn-mo-lo — A mala fruit, i. 89.
N ia-ti-kia-she-po — Nadik&sy aj »a, ii.
1 * 3 -
niddnas ( ni-t'o-na ), Ch. In -yum,
twelve, i. 142.
ni-fo-si-na — nivdsana robe.
Ni-jang, town, ii. 324.
Nijr&o, valley in Kapi 4 a, i. 54 n.
nikdyas (Ch. Pu), the eighteen
schools, i. 177.
Ni-km-liu — Nyagrodhn, ii. 50, 126.
Ni-kien — Nirgranthas.
Ni-len-shan-ua — NairafijanA river, ii.
J 3 &-
NilAjan or Lil&jan, western branch
of the NairafijanA river.
nUapifa ( ni-lo-pi-ch'a ), public re-
cords, i. 78 n.
Ni-li city, i. 68.
Ni-mahi-gung — Tibetan name of
Madkv&ntika, i. 134 n.
Ni-mo or Che-na-to-na country, ii.
325 -
nine borders or islands (khiu-kai-
t sal-in), i. 3 n., 17.
Ni-po-lo — NdpAl, ii. 80.
Nii granthas (Ni-kien), Digambaras or
naked Jainas, i. 69 ; 55 n., 76,
145 n* i 45. 66, 158, 168, 195,
199, 208, 227, 231.
nirddha , the extinction or destruc-
tion of suffering, ii. 105 n.
Nirvdna {Nic-p'an), date of, i. 76 ;
73, 99, 106 11.; 150 (100 years
before Aidka), date from, i, $ 3 »
108 ; 151, 156, 174; place of, i.
68 ; ii. 175.
Nirvdqa Sidra , i. 70.
nishadyd , PAli nistdanam — mats, i.
75 »•
Niu-t’an country, i. 83 11.
niu-teushan-t' an — gCsirshachandana.
ntvarana *, five, i. 152 n.
nivdsana (ni-fo-si-na) role, i. 76.
North India, i. 10.
Northern rauge of mountains, i
160 and note,
Nu-chih-kien country, i. 29, 3a
35 1
Nujkeud (Nu-chih-kien), town, i.
19 ; 29, 30.
Nti-kia-’o-la-chu-na — NAgArjun.i
Bddhisattva, ii. 97.
nyagrddha (ni-ku-liu), fruit, i. 207 ;
grove, ii. 21, 22, 31 5 tree, i. 49,
63 ; ii. 50, 126.
Nydyadvdratdi'aka Sdstra ( In-miny -
ching-li-men-lun ), ii. 218, 220 n.
Nydydnusdra Sdstra (' 0 -pi-ta-mo-
sh vn-chan-UAun and Shun- chin 7-
li-lun) of fcSanghabhadra, i. 160,
I 95 -
Nyss.t or N vca, i. 95 n.
0.
Och (U-cha), ii. 288, 324.
’O-ch’a-li — A^ali, ii. 265.
’0-che-lo — Achala or AcliAra,
Chinese So-lnng, ii 218, 257;
arhat, ii. 268.
0 -chou-to-kiu — Ajitakfita, i. 98 .
’O-chu-kia — KAIAii&ka, ii.* 90 11.
Ofcinu, Norse god, i. 65 11.
Odra orUdra (U-cha), Orissa, ii. 204.
’ O-fan -ch’a* -A vanda, ii. 280.
’O-fo-lu-che-to-i-shi-fa-lo — AvalOki-
t^vara, i. 1 27 n.
’O-hi-chi ta-lo — AbikshAtra, i. 2CX>.
Ohind, UdakhAnda, or Wahand,
i. 1 14 m, 135.
’O-jo-kio-ch’m-ju — Aj&AtaKaundin-
ya ? ii. 46.
*0-ki-ni or Akni country, i. 13 , 19 ; 17.
’O-lan-kia-lan — corrupt form for
AiAda KAlama, ii. 54.
olibanun — sdlai tree, ii. 265 n.
0 -li-ni— Ahreng, on the Oxus, i.
42 ; ii. 285, 289.
’O-lu-110— Aruna, Chehdl Dukhta-
rAn, i. 61 B., 62 ; ii. 284.
Olympus, i. 10 n.
* o-mo-lo-kia — dmalaka fruit, ii. 95,
136 “•
0-nan-t\> — Ananda, ii. 1 54.
O-nan-t’o-pu-lo — Anandapura, ii.
268.
*0-ni-liu-t*o — Aniruddba, ii. 38 n.
’O-no-wei, king of, i. 100 n.
0 -pi-an — same as Upian, Kapisa,
according to Cunningham, i. 55 11 ,
56 n., 59 n., 63 n.; ii. 285 n.
’O-pi-t'o-kie-la-na — Aviddhakarna,
ii 61, 62, 63.
’O-pi-ta-mo-ku-shc-lun — Abhidhar -
makdsha Sdstra, i. 105.
INDEX ,
35 *
*0 - pi-ta-mo-ming-chitig-lun — $gmA-
yuktdbhidarmahrldaya Sdstra , i.
1 12 .
*0-pi-ta - mn - pi - po-sha-lun — A&/« i-
dharma Vibhdshd or Abkidharma
mahdvibhdshd S' dstra, i. 155 n.
* O-pi-ta-mo-ahun-chan-li -lu n — Nyd-
ydnusdra S’dstrti, i. 195.
’ 0 -po-lo-lo — Apal&la nAga, i. 122,
123.
’O-po-ye-k’i-li-chu-pu — Abhayagiri-
vAsina school, ii. 247.
ordeals, i. 84.
Oring-nor (Smg-su-bai ?). i. 12 n., 36.
Orissa, ii. 236 n.
Ormuz (Ho-mo?), ii. 278.
O-she-li-ni — AsAdhArana convent, i.
22, 24.
O-shi-po-kiu-slia-phi-sa — A6vagbd-
alia Bddhiaattva, ii. 100.
’O-shi-p’o-shi— Asvajifca, ii. 150.
’O-sbo-to-fa-ti — Ajitavatt.
’O-ssu-lo — Asura, ii. 223.
’O-tin-p’o-chi-lo — AtyAuabakAla, ii.
275» 277, 279^
Ctu (wu-tti), cat, i. 146.
OOa/xra, see UraAa.
Ourgha or RAgha (Po-lo-lo-kia), ii.
322.
9X-liead sandal -wood, ii. 148.
Oxus, Amfidarya (Po-tsu) river, i.
9T; 12, 33, 35 "m 37, 38, 39 n., 40,
41, 42 n., 43, 114, 1 15, 125, 126.
’O-ye-uiu-khi — Hayamukha, i. 229.
*0-yu or Wu-yau, ii. 90 n.
’O-yu-t’o — AyddhyA, i. 224.
O&vrj — Ujjayini in MAlava, ii. 270 ti.
P.
Pa, rivet in Shen-si, i. 5.
pachyma {fu-ling) coco*, ii. 194 n.
pdddsi—pradd , it. 5 u.
Pad m a pip i or Aval6kitd£vara, 60 n.
padmardja jewel, ruby, ii. 248.
Padma Sambhava, a master of en-
chantments, i. 120 n.
PadmAvatt (Lien-hwa), mother of
KunAla, i. 141 n., 204 n.
Pai$han, or PratishthAna, town, ii.
25511.
painted figure of Buddha, L 102.
Pa japati or PrajApati, ii. 2 n.
Ucuervitcf), i. 148 n.
Pa-la-na— Varan* or Varnn, ii. 281.
Pali, village i n KAbul, i. 212 n.
Pa-Hn-£n — P&taliputra or PAtna, L
w, 5e.
Palodhdri, village in KAhul, i. 1 12 n.
Pa nigh An mountains, ii. 285 n.
PAmir (Po-mi-lo) mountains, i. 19 ;
41 »., 135 n.; ii. 299. ^
panasa (pan-na-so), jack-fruit, i.
88 ; ii. 194, 196.
pahchdbhijM s ( U-shin-t'ong), ii. 139
n., 208 11.
PaftcliAla — Rohilkhand, i. 200 n.
PaBchAnA river, ii. 180 11.
Paficha 4 ikha — Paftchasikho (PAli), a
divine musician, i. 68.
Paftchararsbd or PaUchavarshikd
parishad (Pan-che yue-sse), festi-
val, i. 28 ; 21 n., 52 n.
PAn dretli An — P urAnAdhisbth Ana in
Ka 4 mlr, i. 158 n.
PAndus or PAii^avas, i. 183, 184 n.
PAnini (Po-ni-ni), the grammarian,
i. 1 14, 1 16; his birthplace, &dA-
tura, i. 1 14.
Pafija river, i. 41 n.
PABjra district, ii. 194 n.
Pn&jaliir valley in KapiAa, i. 54 n.
pannasdld — jxxrnaJdld or panscUa, i.
98 ; ii. 29.
pan-na-so— panasa, pansala, jran -
ruudld (q. v.), ii. 29.
Pan-to — Kavandha, Kabandha, or
Sarikkul, i. 89 .
P’ao-chu — Ratnadvipa or Ceylon, ii.
236, 240.
pao p'ing — precious pitcher or vase,
ii. 137 n.
Pao-ta — Topur, i. 187 n.
P’ao-tsi — RatnAkara, ii. 68.
Pao-yung, i. 18 , 28 , 26 , 88.
ParAchls, a tribe in AfghanistAn, ii,
285 n.
Paradise, western, i. 227 n.
paramdnu, infinitely small measure,
i. 71.*
Paramftrtha, a.d. 557-589, i. 105 n,
Paramdrthasatya Sdstra {Shing-i-
tat) of Vasubandhu, i. 172.
PArAvata (Po-lo-yu) monastery, L
68 n., 69 ; ii. 214.
PArbatt village, ii. 182 n.
Paribraiiha , ii. 175 n.
Parika (Po-li-ho), i. 42 n.
Parsia, place mentioned by Ptolemy
in AfghanistAn, ii. 285 n.
PanSushtbAna (Fo-lo-abi-sa-t’ang-
ns), ii*. 285.'
INDEX .
353
PAr 4 va or Ary a PAr 4 vika (Po-li-shi-
fo), Chinese Hie-tsun, i. 98, 104,
105 n., 151, 153-
Parthians, i. 37 u.
Parvata (Po-fa-t o) country in the
PafijAb, ii. 275.
PArvaii or DurgA (Po-lo-yu), goddess,
i. 60 n., 61 ; 114 n. ; ii. 214 n.
PAryAfera (Po-li-ye-to-lo) country, i.
1 7 5, 179 -
Paseuadi. See PmsAnajit.
PA^upatas (Po-shu-po-to), ascetics
smeared with ashes, i. 55 n., II4»
176, 200; ii. 45, 261, 271, 276,
277, 279, 280, 281.
pdfali (po-ch’a-li) tree, 11. 83.
PAtaliputra (Po-ch’a-li-tsu-ch’ing),
i. 65 , 56 , 67 , 70 ; ii. 70 n., 83,
85, 86 n., 90 n., 167, 223.
PatbarghAta, ii. 192 n.
PA^na, i. 16 , 55 , 56 ; ii. 1 13
136 n., 142 n.
pdtra {po-to-lo), begging-dish of
Buddha, i. 78 ; 60 n., 98; ii.
178, 210, 278.
Patriarchs, first four, i. 53 n.
Patti or Pati, perhaps Chluapati, i.
167 n., 173 n., 175 11.
P’au-I., same as Fah-bi.
peach (t'au), chhnlni , i. 88, 174-
pear (li), chtnardjapu tra, i. 88, 174-
pearls (/«), fire, i. 89.
pearl-fishery in Ceylon, ii. 25.
Pegu — KAmalahkA, ii. 200.
Peh-shwui, white water, 1. 29.
pei-to tree, i. 62 , 63 , 66, 73 .
Pe-lo — V&ssaiitara, i. 17 , 93 .
P’eng-lai-shan — Fairyland, i. 95 .
IIe/>tKX 0 TO$ — Vaisravana, i. 59 n.,
19 1 n.
period of the true law, i. 94 n.
period of the images, i. 94 n., 106 n.
Persia (Po-li-sse, Po-sze and Po-
la-SBe), i. 16 , 91 , 92 and note; 37,
51 n., 99 ; ii. 240, 277, 279, 300.
Persiana, town in AfgbanistAn, ii.
285 n.
PesbAwar — PuruRhapura in Gand-
hAra, i. 18 , 103 ; 1 09 n., 1 19 n.
persimmon, i. 88.
Peucolais, PushkalAvatl, llevKcXa-
wrty, ilevKeXcurjTis, Ileu/^Xats, i.
109, 120 n.
Phalgu river, ii. 1 12 n.
PhAlguna (P’o-li-kiu-na) month, i.
72 .
VOL. II.
Pharasmanes, king of Ehorasmia, i.
35 H 5 -
Pho-shu-mi — Yasumitra, ii. 268 n.
PhultbambA, town, ii. 255 n.
pkyUanlhus emblica (’au-ino-lo), i.
180 n.
p'i — loquat, i. 87.
P’i-chen-p’o-pu-lo — Vichavapura,
Vasmapura, or Balmapura, capital
of Sindh, ii. 272.
Pidshan, i. 13 ; 17.
Pien-Ki, editor of the Si-yu-hi, i. I.
Pi-]p-mo-lo — BAlmAr, ii. 270.
Pi-lo-sa-lo-^-PllusAra mountains, i.
87 .
Pi-lo-shan-na — Vlra6Ana, i. 201.
PllusAra (Pi-lo-so-lo), Cb. Siang-kiu-
shan, mountain in KapiAa, i. 67, 68.
Pilu or Po-lu tree, i. 96 .
Pi-lu-shan for Pi-lu-che-na — Yaird-
cliana, i. 87 .
Pi-lu-tse-kia — Virfidhaka raja, i. 12S.
Pima (Pi-mo), town, ii. 322, 323 n.,
324 -
Pi-mo-lo-lde-king — V imalakXrtti sfl-
tra, ii. 67.
Pi-rno-lo mi-to-lo— Vimalamitra, i.
196.
Pin-chin — Tattvavibhanga S’ dstra ?,
i. 19 1 n.
p'ivtg — pitcher, ii. 65 n.
Ping — Sdmav&da, i. 79.
P’mg-k’i-lo — Vifigila, ii. 217.
Ping-lo, vill.ige, i. 4.
Ping-wang of the Chau family, i. 30 .
Ping-yang, district, i. 11.
Pin-na mountain, i. 78 .
P'i n -pi - si 1 a-lo, P’m-p i -so-lo— -Bi mbi -
sAra rAja, ii. 102, 148.
Pi-po-lo — Pippala • stone house, ii.
156 -
Pi-p'osha-lun — Viblidshd S’ dstra, i
151 n.
Pi-po-she — VipAsA, i. 165.
pippala tree. i. 99; ii. 14, 1 16, 128.
Pippala (Pi-po-lo), ii. 156; cave, i. 61 .
Pi-pu-lo— Vipula mountain, ii. 155,
158.
Plr Pftfichal mountains, i. 163 n.
Pi-sha-men — Vai 4 ravania, ii. 309.
Pi-so-kia — VisAklia country, i. 239.
Pi 4 una, i. 99 ; ii. 69 n.
Pifaka Miscellaneous, i, 80 .
Pifakas, three, i. 104, 1 52, 153, 154,
I 55 > 196 ; i'. 3 <> 7 «
PitA 4 ilA (Pi-to-slii-lo), ii. 379.
Z
-354
INDEX .
Pi-to-kia (willow twig), tooth-brush
sanghArAtna, i. 68.
Pi-to-shi-lo — PitA 4 dA, ii. 279.
Ps-tou-— Bhikshu, ii. 5.
Pi-t’u couutry — Bhida, i. 36 .
plantain — m 6 cha (meu-che), i. 163 n.
plum (nai), i. 87.
Po-ch’a-h — PAtali, PAtaliputra, ii.
83, 223.
po-ch’i — crystal dish, ii. 129.
Po-fu — Vashpa.
Poh-luh-kia — BAlukA or Aksu, i. 24.
Po-ho — Balkh.
Po-ho — Bolor(?) kingdom, i. 90 ?
“ poisonous thieves, the,” i. 61 .
Po-keen, temple of, i. 99 .
Po-khu-lo — Vakula, ii. 1 90.
Po-kia-i — Bhagai (?), town, ii. 314.
Po-ki-lang — BaghlAn.
Po-la-s>se — Persia, ii. 240.
Po-li, town, i. 47.
Po-li-ho — Farokliar, perhaps in Ba-
dakshAn, i. 42.
Po-li-ho, Bolor district, ii. 289.
P’o-li-kiu-na— PhAlguna month.
Po-li-shi-fo — PAisvika.
Po-li ^se — Persia,
politeness, forms of, i. 85.
Po-li-ye-to-lo — PAryatra or VairAa,
i. 178, 179-
P’o-lo-hih-ipo-pu-lo — Brahmapura,
i. 198, and additions, 241.
Po-lo-kie-fa-t’an-na — PrabhAkara-
varddhana, i. 210.
Po-lo-ki-po-ti — Pi Agbddhi moun-
tain, ii. 1 14.
Po-lo-lo — Bolor, ii. 298.
Po-lo-lo-kia — RAgka or Ourgha,
town, ii. 322, 324.
Po-lo-men — BrAh mans.
Po-lo-mo-lo-ki-li — Brahmaragiri, ii.
214.
Po-lo-nifor Po-lo-na — VAranA river,
ii. 45 n.
Po-lo-ni-sse (BAnAras), ii. 43, 44,
45 n.
Po-lo-’o-ti-to-wang — BAlAdityarAja,
ii. 168, 173.
Po-lo-plio- mi - to-lo, PrabhAmitra,
ii. 171 n.
Po-lo-si-na-shi-to-wang — -PrasAnaj i t
rAja, ii. 2, 3 n.
P*o-lo-sl-na — VarasAna mountain
pass, ii. 286.
P’o-lo-tu-lo— - SalAtura.
Po-lo-ye-kia — PrayAga,
Po-lo-yu — PArvatl monastery, i. 68 ,
69 ; ii. 214 n.
Po 4 u — Pilu tree, i. 96 .
Po-lu-lai or Po-lu-lo — Bolor coun-
try, i. 93 ; 135.
Po-lu-sha in GandhAra, i. ill, 112.
Po-lu-kie-che-po — Bharukachhava
or BharOch, ii. 259.
Po-lu-sha-pu-lo— Purushapura.
polyandry, i. 17.
pomegranates, i. 88.
Po-mi-lo — PAmir, ii. 297.
Po-na — Ban nu country, i. 36 .
PonduA or PoftrowA, ii. 194.
Po-m — Bhandi, minister, i. 210.
P’o-pi-fei-kia — BhAvaviv&ka, ii. 223.
Porus, i. 136 n.
P’o-sha — Paushya month.
Po-shi-p’o — Yasibha sanghArAma,
ii. 195 -
Po-sse — Persia, i. 92 n. ; ii. 1 74 n.
Po-sz’-nih — PrasAnajit, ii. 3 n.
Po-tai — JBSdhi tree, i. 106 .
Po-tai — perhaps the Fa-ti (Betik)
of Hi uen Tsiang, but may stand
for BadakshAn, i. 101 n.
po-ta-lo — Bhadra fruit, i. 88.
Po-ta-lo-po-to — BhAdrapada month.
POtaraka (Pu-lA-lo-kia) mountain, i.
1 14 n.; ii. 231 n., 233, 252 n.,
297 . on
po-tau — grape, 1. 88.
Po-ti— B6dki vih&ra, i. 76 .
Po-to-cliang-na — BadakshAn, i. 41.
Po-to-lo-liu-cki, Bhadraruchi, 11.263.
Po-t’su — Vakshu or Oxus river, ii.
289, 292, 294.
Po-watig, marquis, or Chang-kien, i.
5 n., 28.
PrabliAkaravarddhana ( Po-lo-kie-fa.
t’nn-na) Chinese Tso-kwong,i. 210.
PrabhAmitra (Po - lo - p ho - m i - to-lo),
Chinese Kwang-yeu,died in China,
A.D. 633, ii. 171.
PrabhApAla BMhisattva (Hu-ming-
p’u-sa), ii. 48.
pradah&hina or circumambulatiop, i.
103 n.
PrAgbddhi (Po-lo-ki-po-ti) moun-
tain, ii. 1x4, 115, l 3 2 *
PrAgjyOtisha, capital of KAmarflpa,
ii. 195 n.
PrajApati (Po-lo-she-po-ti), Ch.
S&ng-chu, a Bhikshunt, ii. 2, 23 n.
PrajftAbhadra (Pan-yo-p’o-t’o-lo), ii.
102 n.
INDEX .
355
PrajMcliandra, ii. 102 n.
Praj itdp&mmtd , 1. 89 ; 204 n.
Prasduajit l&ja (Po-lo-ai-ua-shi-to-
wang and Po-sz’-nib), Chinese
Kiug-shing-kwan, i. 44 ; ii. 2,
3 n., 4, II u*| 13, 20 .
prastdra (t'ah-yuen) bed, i 1 23 u.
PratimdUha , i. 181 11.
PratyOka Buddha (Pi-le-chi-fo), i.
36 , 43 , 64 , 67 , 88 ; vehicle, i. 52,
79 11., 112 11.; ii. 209.
Pravarasena r&ja of Ka. 4 mir, i. 1 ^8 n.
Pray&ga (Po-lo-ye-kia), Allah&bdd, i.
230 234 11.
Preface to the Si-yu-lci by Chang
Yueh, i. I.
pr£ta 8 , ii. 214 n.
procession of images, i. 22.
UpQK\aU <>r II ok X at j, Pusiikal&vati, i.
109 n.
Prome in Burma, ii. 200 n.
Pu-ho— Bokhara.
Pu-ho-i mountains, i. 83 .
Pujasumir.i Ayushmat (Ku-she-su-
ini-lo), ii. 74.
Pulakesi (Pu -lo-ki-she), Western
Chalukyau king, i. 144 nn., 213 11.,
ii. 256.
Pu-la-na-fa-mo— Ptirnavamid, ii. 1 18.
Pudo-ki-ahe — Pulakesi.
Puluni&yi — Andhra king, ii. 269 n.
Pu-na 1 iver — Juinnaor Y amund, i.S 7 .
Punach (Pun-nu-t’ao) or Punats, a
kingdom on the borders of Kas-
mir, i. 162 f.
Pundarlkavarnd, for Pndmdvati, i.
204 n.
pundra , sugar-cane, ii. 194 n.
Pundravarddhana (Pun - na- fa- t’an-
11a), country in Bengal, ii. 194.
Pu n-na-f a-t’ai 1 - n a — P u n dravardh a na.
Pun-nu-ts’o — Punach, i. 162 f.
punya&dlds (pun -yang -she -lo), Ch.
Fo-she and Tsieng-lu, houses of
charity, i. 166, 198; ii. 214 n., 303.
Pdrna (Yuen-mun), author of the
Vibhdshd 8 ’fatra, i, 162.
Ptixn&dhishth&naiii Ka 4 intr,i. 158 n.
Phrnamaitrdy aniputra (Pu - Ja - na -
mej - ta - li - yen -ni-fo-ta- lo), Ch.
Mwan-t’se-tseu, i. 180, 1 8 1.
Ptirnnvarmd (Pu-la-na-fa-mo), in
Chinese Mwan-cheu, ii. 118, 174.
Purushapura (Po-lu-sha-pu-lo), now
Pesh&war, i, 82 n.; 97 n., 226 n.
P 6 rva 4 ild (Fo-p’o-shi-lo) monastery,
ii. 221.
Pftrvavideha (Fo-p*o-pi-ti-ho), one
of the four dvipas, i. 11.
Pu-se-po-k’i-li — Pushpagiri.
Pushkaldvati (Po-shi-ki-lo-fa-ti),
IIei//re\acDrts, capital of Gandh&iM,
i. 109, hi n M 1 12 n.
Puashkra or Pushkala, son of Bba-
rata, i. 109 n.
Puslipagiri (Pu-se-po-khi-li) sanglid-
rdma, i. 205,
Pushya (Po-sha) month, i. 72.
Pu-ti — B 6 dhi tree, ii. 116.
Putlam or Pati&la, in Ceylon, ii.
251 n.
R.
Radha Svaini ? (Lo-tai-sz-pi-mi),
i. 66.
Itagh (Ho-lo-hu), in Badakshan, i.
42 n., ii. 289.
llagha or Ourgha (Po-lo-lo-kia),ii.322.
K&hula (Ho-lo-hu-lo or Lo-hu-hd,
son of Buddha, j. 88 ; 60, 61, 180,
181 ; ii. 18, 43, 167.
Raivata or Girndragiri in Suiash^ra,
ii. 269 ii.
Raja Bi&al-ka-garh, ii. 66' 11.
Rdjagflha (Ho-lo-she-ki-li-hi), Chi-
nese Waug-she, i. no n., 153 ; ii.
43 , 46 , 47 »-,85n., no n., 149 11.,
161 n., 162, 165, 166, 167 n,
175 n., 176, 177, 188, 189.
Rdjagflha (Little), i. 44.
Rdjamahdndri, ii. 207 n., 209 11.
R&japuri (Ho-lo-she-pu-lo) or Ra-
jauri, i. 163^166 n.
R&jastb&nlya Sura at Valabhl, ii.
267 n.
Rdjauri — R&japuri.
Rdjglr, ii. 155 n., 167 n.
Rajj&ua village, ii. 184 n.
Rdjyavarddhana (Ho-lo-slie-fa-t’an-
na), Wang-tsang, king, i. 210,211.
Rdkshasa (Lo-ts’a), ii. 244.
Rdkshasi (Lo-ts’a-uiu), ii. 23611., 240,
241.
Raktaviti (Lo-to-wei-chi) sahghd-
rdraa, ii. 202.
Rdma, i. 109 n.; ii. 54.
R&nmg&moor R&magrdma (Lan-mo),
i. 60 ; ii. 26 11.
Rdmanya, delta of the Irftwadi, ii.
200 n.
356 INDEX .
Raiidav&niv.ina, ii. 1 59.
Rafij&maii, town in Bengal, i. 26 n.
R&pi! river, ii. I n.
li&sht valley, i. 41 n.
Ratnadvipa (P’ao-ch’u), Ceylon, ii
236, 239, 240, 246.
K ituftkara (F’ao-tsi), ii. 67, 68.
Ratnakfita, ii. 67 n.
ratndni or ratnatraya [san-p'ao), the
seven, i. 205.
JiOtndvali of Bana, i. 21 1 n., 235 n.
Rilvana, ii. 248 n., 251 n., 252 11.
R&vanahrada, lake in Tibet, ii, 155 n.,
297 n.
R4vi river, i. 16611., 167 n , 1 73 n.
Records, Buddhist (Chinese) Pilgrim,
i. 9.
“ Recovered-sight cop«e ” (Te-yen-
lin), Aptanetravana (Jiilien), Ap-
t&kshivana(Cnnniiigham), i. 46 u.
red garments interdicted, i. 25.
relics { she-li ) sarlra. , i. 46, 59, 60, 66
n., i6j, 161, 186; division of, ii.
41 ; relic caskets, ii. 317, 318.
Revata ( Li-po-to) Ayushm it, ii. 74.
Revelganj, ii. 64 n.
Rfshi (Siu-zhin), ii. 20S.
Rlslii-deva, i. 227.
rice (keng~t'ao) t 1. 19; rice of P&r-
y&tra ripens in sixty days, i. 179.
rock monastery, ii. 215 f.
Rdhitaka(Lu-hi-ta-ku) stfipa, i. 1 27.
Rosli&u in Kiu-mi-to, i. 41.
Royal family, i. 82.
Rubruquis, cited, i. 14 11., 45.
ruby dish (cAm-cAu), ii. 1 29.
Rudrdktdia, a llr&hman, i. 138 n.
Rfii-Siuiang&u (Hi-lu-sih-min-kieu),
i- 43-
rilpa (sih) f ii. 94 n.
R&pa, Brahma heavens, ii. 22, 30 n.
rdpadhdtu ( sih-kiai ), i. 2 n.
S.
Sabjean (Sa-poli) merchants, i. 74.
Sabdavidyd {Shiny -min g) Sdstra, i.
78. H6, IJ3
Sabdavidyd Samyukta Sdstra , ii.
171 11.
Saddharma hall, i. 203 ; ii. 2 n.
Saddharma Lahkdvatdra Sutra, ii.
2$X n.
Saldharma Pundartka Sdtra (Fa-
hwa-kvng ), ii. 73 n., 154.
Sadvaha (So-to-p’o-ho), Ch. I11
ching, rAja of Kdsala, i>. 100 n*
210, 212 214 f., 224 n.
ScryaXa 77 tea l EvduSrgjLin, i. i65 11.
Saghdni&n or Chaghanian, i. 39 n.,
126 n.
Sahklin, ii. 2 n.
Sahaldka (Soh-lio) world, i. 9.
Sah & war village, i. 201 n.
SAhet-M&het, Sr&vasti city, ii. 1 n.
saiksha (in Chinese To-wan), dis-
ciple, ii. 76.
S tilagiri, ii. 1 53 n.
Suilrtu, Ceylon, ii. 236 11.
Saka era, i. 57 n.
Sttkala (She-kiedo), town in Takka,
i. 165 n., 166 11. 193,
Silkdta, i. 239 n., 240 n.
Sakma — Skign&n, </. v,
S ikra (T’i-shih) Devendra or Indrn,
i. 68, 98; 115, 125, 1S4 n., 203,
204, 218; ii. 9, 12, 25, 30, 3;,
34, 41, 59, 87 n., 123, 127, 133.
145, 176, I So.
Sakr&ditya (Sho - kia-lo-’o- t'ie-to)
king, i. 168.
S&kya Bodhisattva (Shih-kia-p’n-sa),
, i- 92, 93; a 9. n, 20.
S&kya family, country of, i. 48.
S&kya maidens, ii. Ii, 12.
&&kyaputra, a title, i. 11.
sdht (so-lo), trees, i. 133; ii. 32.
Sfila (Slia-io) Ayushmat, ii. 74.
sdhi (hiun lu\ gum olibaimtn tree,
ii. 265 n.
SoJ&tura (So-lo-tu-lo), near Ohiud, i.
XI 4> XI 5*. . o
Salora district, i. 187 u.
S&tnakn (Shen-ma), son of Dukliula
(Julieu has Shaninukha), i . x r X 11.
Samddhi, i. 66 ; 53, 162, 204; ii.
179, 219.
Sdma-jdtaka , i. 75 n., 76 ; III n.
Saniajfia (Sa-mo-joh) monastery, ii.
316.
Samarkand (Sa-mo-kien), i. 31 n.,
32, 33 n. f 34 11., 35 n, 36 n.
Samatata or SamOuta (San-uio-ta-
ch’a), in Eastern Bengal, ii. 1 10,
199, 200.
Sama&Uia (Shi-rno-she-na), the field
of tombs for laying the dead, i. 60 .
Samang&n, town, i. 43 n.
Sdmanta m a leha-dh drani, ii. 73.
Sdmav 6 da (Piny), i. 79 n.
i&mbi (Shie-mi), i. 93 ; ii. 21, 296.
Sambddhi state, ii. 151.
INDEX.
SambOgba (Snn-p’u-kia) Ayushma*,
ii. 74, 75.
Sambuddhassa (Yih-tsai-chi)— Sai -
v&rtliasiddha, it. 16 n.
Sainbliurisvai a — Cunuinghara’s iv-
storatiou of Su-im-li-chi-fa-lo, ii.
277 n.
Sariigha , assembly, i. 183 n. ; ii. 63,
168 n.
snrhjfldna ( siang ), ii. 94 n.
Samk&sya (S&ng-kia-she) country, i.
39 .
Sammatiya (Ching-liang) school, i.
200 11., 202, 230, 240 ; ii. 2, 14,
44, 45* 67, 186, 201, 261, 268, 276,
279, 280.
Sa-mo-joh(Samajna) convent, ii. 316,
Sa-mo-kien — Samarkand, i. 32, 34,
35 -
SainO tat a , — Samatata.
Sampah.i? (San-po-lio), Ladakh, i.
178 u., 199.
sumudaya , tne increase or accuin-
inulatimi <<f misery from passions,
ii. 105 n.
Samvat era, i. 10 6 n.
SamvrYjji (San-fn-shi), ii. 77 n.
Sarny ak Sambtidlti ( San-miao-san -
p'u-ti), ii. 122, 219.
Saihyuktdbh idharmahftdaya Kds-
fra.^’O-pi-ta-mo-mmg-ching-lun),
i. 70 ; 1 12 n.
Sariiyuktdbhidharma S'dstva (Ta’o-’o-
pi-ta-mo-lun) of Dbarmatr&ta, i.
IIO.
Saihyuktdgama ( Taa-o-han-king ), i.
79 .
fanaka (she-no-ki), hemp, i. 53.
Sanakav&sa (Shang-no-kia-fo-so) or
Sa^iav&sika, patriarch or urhat, i.
52, 53, 134 n.
S&fichi, sculptures, i. 20311.; ii. 87.
SaudowO iu Burm&, Dv&rapati, ii.
200 11.
Sangaeus (Safi jay a), governor of
i. 109 n.
Sangha bhndra (Seng-kia-p’o-to-lo),
Chin. Chung-hin, i. 160, 192 f., 193,
I 94 , J 95 » author of the Nyd-
ydnusdra tfdstra, i. 160.
Saftghad&$a, i. 193 n.
Saftghad 4 va, translator of the Abhi-
dharmajfldnaprasthdna tfdstm, i.
175 .
eanghdrdma (seng-kia-lan), i. 55 u.,
74, 92, Ac.
35 7
sanghdft (seng-kia-chi) robe, i. 4 7,
53 , 75 «•» 96 ; ii. 3 &
Sang-ho-pu-lo — Simhapura, i. 143.
SangkfUya — Kapitlm, i. 202 n.
S&ng-kia — Siriiha, i. 241, 243, 244.
Sang-kia-lo — Simhala,ii.234f.,24i f.
S&ng-kia-she— Sahgk& 4 ya.
S&ng-k’ie — S&iikhya, ii. 223 n.
sang - k'io-ch\t — sangkaksh ikd robe.
Sing-king, i. 23 , 33 .
Sanglaw&ia-tiba, identified by Cun-
ningham with Sakala, i. 166 11.
Saiigolii, town in the Pan jab, i. 143 n.
S.mg-shan, i. 23 , 27 .
S.ing-teh — S&nti ?, i. 102.
Sani-r&ja (Shan-ui-lo-she), i. 125 n.,
126.
Safijaya— Sangaens, i. 109 n.
Safijaya iSlmn-fdie-ye) — l'Ali Safina,
ii. 17s, 178.
taukakshikd (sang-kio-ki) robe, i.
47 . 76 .
Saukliya (S&»g-ki’e), CU. Su-lun,
system of philosophy, ii. 104, 223.
Sankisa — Kapitha, 1. 202 n., 204 11.,
206 n.
San-mo-ta-ch’a — Samatati, ii. no.
> anniputa-mkdya, ii. 164.
Sannipdta class of books, i. 80 ; ii.
216 n.
San-po-ho, otherwise Mo-lo-so — Sam-
palia or Ladakh, i. 178.
San-p’u-kia — Sambdgha Ayusbmat,
i5 * 74 *
sahMra (bing), ii. 94 11.
Sa-pao-sha-ti — Sarp&ushadi, i. 125.
Sa-pob — Sabeean merchants, i. 74 .
Sa-p’o-ho-la-Va-si-t’o— Sarvdrtbasid-
dha, ii. 52, 53.
Saptaparna cave, i. 153 n. ; ii 156
n., 161 n.
tfaradd, fourth of the six seasons, i.
, 72 n.
Sar.i-khpa — Sur-kui&, or arrow-well,
ii. 23 n.
S&ran, ii. 64 n.
i'arana (i-kwai). ii. 64 n.
Sdrangan&tba, ii. 46 n.
Sarhind in the J^atadru country, L
178 n., 179 n.
Sank-kul (Pan-to) lake, i. 89 , 12 n.$
ii. 297 11., 299 n.
SAriputra (Sbe-li-tseu), Pali, Seri-
yut, i. 38 , 39 , 89 , 61 ; ii. 5, 6, 7,
9 . »o, 67, 150, 154, 161. 17 S. *77 *•*
180.
INDEX .
35*
&trtr<z {she-U) relicR, i. 60, 66, IOO,
161; divided, ii. 39.
S&rn&th district, ii. 46, 48 n., 54 11.
Sarpausbadi (Sa-pao-slia-ti), She-
yo convent, i. 1-25.
Sarv&rthasiddha (Sa-p’o-ho-la*t’a-si
to) school, ii. 38 11., 52, 53, 5S.
Sarv&ithasiddlia’s tiara (Yih-tsai-i-
ch’ing), ii. 254.
Sarv&rtliasiddha or Sambuddhasa
(Yih-tsai-chi), ii. 16 n.
Sarv&stiviLda (Shwo-y ib-taai-yu-pu )
school, i. 70; l8 f 19, 24, 49, 12 1,
174, 190, 192, 196, 224, 226, 230 ;
ii. 182, 270, 278, 299, 300 j Sar-
vdstiv&da books, i. 1 55 n.
Sarvadatardja jdtaka (tii-po-ta-ta or
Tsi-shi), i. 124.
Sa6&nka(She-shang-kia). Ch. Yueb,
king of Karnasuvai 11a — Naren-
dragupta, i. 210 f., 212; ii. 42,
91, ilS, 121.
Satudru (She-to-t’u-lu), country on
the liver Satadru, i. 178.
Sa-t’a-ni-shi-fa-lo — Sth&nfisvara
city, i. 183.
S'atam&tra va ipulya (Kwang-pih), i.
231.
Satlaj or Satadru river, i. 167 u.
173 11., 178 n.
Sattagudai of Herodotos (lib. lii. c.
91) and Thatagush of the inscrip-
tions of Darius, i. 61 11.
Sattaldka, i. 30 11.
Sattapanni cave, i. 153 n. ; ii. J56
n., 161 n.
Sattavasa or Saptavarsba, i. 61 n.
Sautiftntika(Kiug-pu) schools, i. 1 39,
226; ii. 302.
schools of the Buddhists, i. 80 . ; ii.
24, 216.
seasons (rltavas), six, i. 7 1 f., 7 2 n *
sek-cheung, abbot’s crosier, i. 96 n.
Seng-kia-po-t’o-lo — Sa figliabh adra, i.
160 n.
sen g-kia-chi — sariyhdft robe.
“ sesame” ii. 226 n.
S6trfJsh^a— Sutrish^n, i. 31 n., 99.
seven Buddhas, ii. 261.
seven mountain ranges, i. 10.
seven precious things, i. 205.
.seven seas, i. 10.
seven treasures of a holy wheel-king,
ii. 74 n.
Sewet (She- we!) town, ii. 3 n»
Sewistfin, i. 62 n.
Slm-chi, great country of, i. 48 .
, shadabhijftd {lou-shin- thong), i. 149
ii., 152 n. ; ii. 143 11., 163.
shadow, cavern of the, i. 94, 95.
“shadow-covered ” — name of a tem-
ple, i. 47.
Shahdberi, near the supposed site of
Taksha4il4, i. 136 11.
Shad u man (llu-lo-mo), II i sear, i.
i 39 » „ ,
Shahr-Sabz— Keeli.
Shai-pao — strong ornament, ii. 87 n.
Shakhn&n or Shign&n (Shi-ki-ni), i.
41 n.
Sba-leh, perhaps for Su-leh — K4sh-
gliar, i. 90. A
Slia-lo — Sill a, Awislimat, ii. 74.
Sha-lo-kia, doubtfully restored by
Julien (Mini., vol. ii. pp. 439.503)
to Sharaka — Ch&nkar,
i. 57 n., 58 n., 59 ».
Sha-lo-li-fo — SAlaribhu (?), ii. 7 5.
SlnitnbLi? (Shang-mi) country, ii.
296.
xha-mi — sr&rmnGra, i. 99.
than — AyuV’Vdda, i. 79.
Sluing, tower of, ii. 325.
shang and hoshang — ap&dhydya*
Sliuu-ching — Ghrivmja, ii. 158.
Shang-kiun—UttarnsOna, i. 126.
shang-mi — S&mbl, ii. 283, 296.
Shang-mu-kia — Sam.ika (Julien has
Shannmklm), i. ill.
S 1 1 an -ni - lo - fli i — Samar Aj a.
Snang-tsu-pu-Sth.iviraschool,ii.24,
r 33-
Slmn-si, province, 1. II.
Slieikhpura hills, ii. 183 11. , 184 n.
She-kie-lo — &&ka)a, i. * 66 .
She-lan-t*o-lo— -JAlandharn, i. 1 75*
She-li-kio-to-— Srigupta, ii. 1 51.
She-li-tseu— S&riputrs, ii. 5, 6, 150.
shen (excellent) horses, i. 20 11,, $ 2 ,
54, 61; ii. 278.
S' hen — Vidand, ii. 94 n .
Sheu-hien — Subliadra, ii. 35.
SShen -kivei, period, i. 84.
thevling-yan Sdtra, ii. 154 n.
Shen-ma or Shang-um-kia- — Sftmaka
Shen-uung, on® of the “three sove-
reigns,” i. 7 n.
she-no-kia — tianaka,
Shen-pu*chau — Jambudvipa, i. 11
30.
She-se-ch’a — Jyeshtha month.
Snen-shen, or Leu-lan, probably the
INDEX .
Cherchen of Marco Polo, i. 12,
24 n. y 85 and note.
Shen-she-ye — Saftjaya.
Sben-shi — Sudatta, i. 97, 98 ; ii. 3.
Shen-shi — Sugatas, ii. 213.
Shen-si, province, i. 12. t
She-shaug-kia — Aa&inka.
She-to-t’u-lu — Jslatadru.
She-wei— &r8vasti, i. 44, 48 ; ii. 3 n.
She-ye-si-na — JayasAna, ii. 146.
Shie-mi — &Atnbl f i. 93.
Shi-fo-kia — Jivaka, ii. 1 5 2.
ShighnAn or ShakhnAu (Sbi-k’i-ni), i.
4 i; ii* 295 -
Sbib — Sakra, ii. 145.
shift — fdkyaputra, title, i. 11.
Shih-kia-fo — SAkva Buddha, ii. 145.
Shih-kia-pu-sa — $Akya Bddhisattva,
ii. 48.
Shih-shin-lun — Vijiidkdya tfastra, i.
240.
ShikhnAn (Shi-k*i-ni), ii. 295.
Shi-k’i-ni — ShighnAn or ShikhnAn.
Shi-lai-na-fa-ti — Hirmiyavati river,
ii. 32 n.
Shi-li-ch’a-ta-lo — SrikshAtra.
shi-li — d(dahala y ii. 7 n.
Shi-li-lo-to — Srilabdha.
Shi-lo-fa-na — SrAyana.
Shi-lo-fa-shi-ti — SrAvasti, ii. I.
Shi-lo-po-t’o-lo — Silabhadra, ii. no,
197 *
Shi-lu-to-p’in-ske-ti-ku-chi — Sruta-
vimsatikdti.
thing — a pint, i. 66.
Shi-mo-she-na — 'Aama&ina, u the
field of tombs for laying the
dead,” i. 60 .
Shing-i»tai — Pa ramd rtha sa tya £ds-
tra, i. 109, 172.
Shiug-Jciau-iu-shih-lun, i. 240.
Shing-kw&n — PrasAnajit, ii. 2.
Shing-lin — JAtavanR, i. 202.
Shing-ini — Srlgupta, ii. 151, 152.
Shing-ming — Sabdavidyd.
Shing-sheu — 6rilabdha, i. 226 n.
Shing-tu, capital of Sz’chueu, i. 16 .
Shing-yun — JlmAtavAbana.
Shin-tu — India, i. 69.
Shi-to-lin, Shi-to-yuen, garden of
JAta, ii. 4 n., 5.
Shi-t’sin — Vasubandhii, i. 172.
Sho-kia-lo-’o-t’ie-to — J&krAditya, ii.
x68.
Shu — Atharm-vida, 1, 79.
shuh-tsiau — Sz’chuen pepper, ii. 265.
359
Shumftn (Su-man), in Mavarun-
nahar.
Shun, a descendant of Hwang*ti in
the eighth generation, i. 2; one
of the five kings, i. 8 n.
Shun - ching - li - lun — Nydydnusdra
S‘dstra i i. 160.
Shung-li, temple, i. 15.
shun-lo t high-flavoured spirits, i.
89 n.
Shun-t’o — Chunda, ii. 32.
Shu-t’o-lo — SAdra.
Shwo-yih-tsai-yeou«pu — the SarvAs-
tivAda school, i. 121 n.
SiAh-kdh (He-liug) mountains, i.
91 n.
Siam, called DwAravati, i. 200 n.
slang— lak$hana t points of beauty,
i. 102 n., 145 n., 188 n.
si any — sarfijndna t ii. 94 11.
SidA river, i. 12 n.; ii. 304, 309.
SiddhArtha, ii. 22, 226 11.
Siddhavastu [Sili-t'an-chang), i. 78.
sih — rdpa, ii. 94 11.
Sih-t'an-chany and Sih-ti-po-su-to —
Siddhavastu , i. 78 n.
Sih An river, Syr-darya, i. 30 n. f
31 n.
sikshaka, a learner, 5 . 191 n.
siknhyamdna, ii. 36 n.
sUdSf five and ten, i. 47 n.
j Silabhadra (Shi-lo-po-t’o-lo), Kiai-
hien, teacher of Hiuen Taking, ii.
no, iii, 1 12, 171, 197.
SilAditya (Shi-lo-’o-t’ie-to). Ch.
ICiai-zhi, Harshavardhana of Ka-
nauj, i. 210 n., 211 n., 213, 215,
216, 217, 218, 219-221 ; ii. 170,
174 , 193 . » 98 , 233, 234, 235 n.
SilAditya of Ujjayiui, i. 108 11.; ii.
261, 267.
Ail Adi tya VI. of Valabhi, ii. 267 n.
Si-lan-shan — Silafigiri, ii. 249.
Silis river, i. 12 n.
silkworm’s eggs, ii. 319.
S’ilpasth&navidyd ( Kiau-ming ), i. 78,
153 n.
Siiiiha (S&ng-kia), Buddhist patri-
arch, i. 1 19 n., 120 n. ; legend of,
ii. 236 f., 241 f,
Sirhhaia (Chi-sse-tseu), son of Sim-
ha, king of Ceylon, i. 188; ii.
241 ff.
Simhala (S&ng-kia-lo), Ceylon, i. 79,
78 ; ii. 133, 183. 206, 228 n., 235 f.,
240 n., 246 £., 248 f. ,
INDEX ,
360
Simhapura (S&ng-ho-pu-lo), in the
Panj&b, i. 143, 144 11.; in L&la, ii.
240 n.
HrhJidmna ( sse-tseu-chwang ), lion-
throne, i. 75.
Simur or Chnnor, SfyavXXa, ii. 23 1 n.
sinapis glauca, mustard seed, i. 88.
Sin — Sindh river.
Sindh u (Sin-tu), Indus river, i. 30,
36, 102; 97, 1 14, I33> *34, 165,
172; ii. 272, 273 275, 276.
Singhalese images of Buddha, i. 52 n.
Sing-suh-hai — Oring-nor or “starry
sea,*’ i. 13 n.
Sin-t' o-lo-ni — Ifftdayadhdranl , i i .
224.
Sin-tu — Indus or Sindh river.
Sin-tu country, ii. 235, 280.
Si-pi-to-fa-la-sse— SvSt&varas.
Si-po-ta-ta — Sarvadata.
Sir-i-pul, i. 48 11.
Sirens, the, ii. 240 n.
Sirmur in North India, i. 286 n.
S' i Hr a, the sixth season, i. 72 11.
Sit& (Si-to), Zarafsli£n river, i. 12, 13;
. ii- 298, 209, 304, 307*
Sitadrus or Satadru river, i. 178 11.
Sitavana, Cli. Hau-lin, “cold forest,”
ii. 166.
Si-to — &it& river, i. 90 n.
Siun-yu, i. 5 11.
Sivaddva, ii. 81 n.
S'ivi Jdtaka , i. 125 n.
•Sivika or Sibika-rilja (Shi-pi-kia), i.
106, 107; 125.
Si-waiig-mu — Bkim£d6vl, i. 113 n.
six extraordinary events (lu-khi),
the six remarkable war stratagems
that Ch’in-ping offered to the first
Han emperor (b.c. 193), by which
the latter brought the feudatory
princes into subjection, i. 2.
six parts, or four cardinal points
with zenith and nadir, i, 8.
six supernatural faculties, ii. 143,
. ,6 3-
six ways of birth, ii. 214 n.
8 i-yu-ki> western world (see Bret-
schueider's Not. of Med. Geoy p.
42), i. 21, 84; 1.
shandhas, i. 161 n.
Skandhadhdtu - dy at anas (Yun-kiai-
king), i- 95-
Skandhadhdtu - upcuthdna S&tra —
( IVen-kiai-chu-Jcwg), i. 201.
Skandhila (Sorkia-ti-lo), author o:
the V ibhdshdprakamnapdda Sd»*
tra , i. 1 6 (.
skull -bone of Buddha, i. 67, 96, 97.
Skull-bone vihftra — Hidda, i. 95 n.
SkMcli — Skythians, i. 148 n.
Skythian invaders — Vfljjis, i. 16.
Snowy Mountains (Himalayas), i. 1 1 ;
Hindu-Kusb, &c., i. 49, 50, 52-55,
64, 90, * 35* *43* 177, 199, ii. 62,
80, 1 19, 1 27, 1 55, 188 ; Little, 36.
Snowy -mountain-men — Tuklifcras 1
i'^acrros, Sublmvastu or Sw&t river,
1. 120 n., 126 n.
Swa vos, SushOma, Suvarnu, or Suh&n
river, i. 145 n.
Sogdh, i. 34 11.
So-hing — Ach&ra or Achilla arhat,
ii. 218.
S<»-kin-ti-lo — Skandhila.
soldiers, i. 82, 87.
So-li — ChOla, ii. 249 n.
So-lin-teu-pim-teu-fa, “the prince
who seizes and holds firmly,” title
of a king, i. 100.
S6na Kolivi.-a and Sdna Ku$ik.mna,
ii. 187 n., 189 n., 254 n.
Sdnaka arhat, i. 53 u.
SdnbbAtul&r, ii. 156 n.
S-*ron, town on the Ganges, i. 201 n.
So-to-p’o-ho — SadvaharAju.
Xovdffros river, i. 126 11.
Sphltavaras, J alien's restoration of
Si-pi-to-fa-lo-sse, i. 61 u.
8 pha(ika ( p'o-chi ), rock crystal, ii.
, 27S.
Sramana (Sha-men), i. 68, 71, 76;
, 85, 89, &c.
Sramana’s clothing, i. 76.
SrAva, Sr&vasta, king, ii. I xu
srdvaica (chmg-wen), a disciple, ii.
142, 143*
Srdva?ia (Shi-lo-fa-na), month, i. 72.
£r&vasti (Shi -lo- fa - sih - ti), in
Chinese She-we'i, city, i. 44, 48 ;
106, 240; ii. 1, 3, 14 n., 18 n.
irfohfht {(thang-chu), merchant chief,
ii. 125.
^rigupta (Slie-li-kio-to), in Chinese
Shiug-mi, king, i. 10; ii. 151,
152.
Silliarsha era, i. 2IO n. ; ii. 8l n.
&riliatta, Silhet district, it. 195 n.
Srlkritati(She-li-ki-li-to-ti),ii. 306 n.
SilkshOtra (Shi-li-ch'a-ta-io), in
Burma, ii. 200.
Srilabdha (Shi-li-lo-to), i. 226.
INDEX . 361
Srinagar, in Ka£mir, i. 158 n.
Sfl&ga, i. 1 13.
Srdtdpanna (Sse-Jco), i. 49 , 61 .
Srughna (Su-lu-k’in-na), or Sugli,
district, i. 186 f., 187 11.
Srutaviiuiatikdti (Shi-lu-to-p’in-slie-
ti-ku-ehi) Bhikshu, Chinese Wen*
urh-pih-yih, ii. 187 f., 254, 258.
Sse — JTajur-vida, i. 79.
S8e-che — MaitrAya, ii. 47.
Sse-yeh-hu, a Turkish KMn, i. 45 11.
staff (religious), hikkala or khakkha-
rawi, i. 96 n.
SthAn&Svara (Sa-t’a-ni-sbi-fa-lo), in
Northern India, i. 183 f., 1S6 n.,
187.
Stliavira (Sbang-tso-pu) school, ii.
24, 133, 164, 199, 229, 247, 260.
Sthiranirtti (Kin-hwui) Sthavira, ii.
171, 268.
stone (metallic), Chinese teou shih,
i. si.
stdpa , i. 55 n., 61 n., &c.
Suantos 01 Swat river, i. 109 n.
Subhadra (Su-po-t'o-lo), Chinese
Shen-hien, i. 62 ; ii. 35,' 36.
Subhavastu (Su-p\>-fa-su-tu), river
in UdyAna, i. 120, 121 n., 122,
126 n., 135 n.
Subhftti (Su-p’u-ti), Chinese Shen-
hien, a devotee, i. 204, 205.
Suddna J&taka , i. 76 n.
SudAna (Su-ta-na), in Chinese Shcn-
yu. Prince VisvAntara, i. 112,
n 3 *
SudAuta, a Pratyoka Buddha, i.
1 12 n.
Sudatta(Su-ta-to), in Cliiuese Shen-
shi, i. 44 , 46 , 98 ; ii. 3-5, 10 ;
hilJ, i. 97 , 98 .
SuddbavAsa-d6va(Tsing-kiu*tien),ii.
, 30 . XI 4 *
Su dd hddana-r Aj a (Tsi n g- fan - wang),
i. 67 ; ii. 14-17, 21-23, 52 , 128,
1 5 1, 226 n. ; ruined palace of,
, i. 49 .
Sfidra (Shu-t f o-lo) caste, i. 82; ii.
9°, 272.
Su-fa-la-na-kiu-ta-lo— - Suvarnagdtra.
Sub An, Sushdma, 2 <!>avos river, i.
145 n.
SuhrldalSkha , a work, ii. 100 11.
augandhikd rice, ii. 82 n.
sugar-cane, i. 163.
Sugatas (Siu-kia-to), in Ch. Shen-
shi, ii. 213.
Sugh or Srughna (Su-lo-k’in-na), i.
186 n.
suh — births, i. 100.
8 uh-mai — spring wheat, i. 50 n.
Su-ho-to— Svat.
suicide, i. 232, 234.
Sui dynasty, 581-618 A.D., i. 18 ; 8 n.
SukliAvati paradise, i. 134 11.
zukla-paksha {pc- fen), light fort-
night, i. 71.
Su-lasa-t’ang-na — SurastliAna, ii.
2 77 -
Su-li, ancient name of Kie-slia, i.
38 ; ii. 306 n.
Suit in pur — TAuiasavana, on the
Gdmati river, i. 173 n., 17c 11.,
177 n., 181 n., 237 11.
Su-iu-k’in-na — Srughna.
Sima (Su-mo-she), a N&ga, i. 126.
Sutnana or Samana, a diva, i. 126 u.
Surnidha Bddhisattva, i. 92 n.
Sutndru, Mount, i. 10 ; ii. 162.
Su-mo-she — SOma-n&ga.
Siin, lived under the Eastern Hans
(25-220 A.D.), i. 4.
Suna, a spirit, i. 62.
Sunagir, Sunahir, or Sunaghir (Sn-
na-hi-lo) mountain, i. 62 ; ii.
284.
Sundari, a courtesan, i. 46 .
Sun-god, Sirya or Aditya, i. 273 ;
ii. 274, 300, 301.
Su-iuan — Sum&n, i. 40.
Su-nu-li -slii- fa-lo — Sftnurisvara,
capital of Langala, ii. 277.
Sung-Yun, pilgrim, i. 15 tf., 81 ; his
mission, 81 - 108 .
Su-p’o-fa-su-tu — Subhavas.u, i. 12 r,
122.
S u -po - 1 *o-lo — Subhadra.
Suprabuddlm, father of MayA, ii.
23 D«
Su-p*u-ti— Subhiti.
S'drdngama SHtrn, i. 60 n.; ii. 1 10 n.,
. 154 «•
SftrasAua, Prince, ii. 8 1 11.
S&rasAnaka, district, i. 179 n.
SurAshtra or Sdrath (Su-la-ch’a), ii.
268, 27a
SurasthAua (Su-la-sa-t’ang), capital
of Persia, ii. 277.
Surat, ii. 102 n.
Surkh-Ab or Yakhsh river, i. 39 11.
Surkh-Ab (South) or Kundus river.
i. 43 n -
Surkhan liver, L 59 n.
INDEX.
36*
Surkhar river, i. 56 n„ 91 n.
Surkh-rud river, i. 56 11.
Surkh-but, one of the BAmiyAn
images, i. 5 1 n.
Sur-kuia— Sara-kflpa, ii. 23 n.
SArpAraka, SupArA, iu the Konkan ;
i. i8x 11. *
Sftrya-dAva (Su-li-ye-ti-p’o) or Adit-
ya, ii. 188,27411.
Susima, king, ii. 2 11.
Su-ta — Sudatta, ii. 3 n.
Su -ta-lan-t 'sang — X&tra Pi (aka.
x&tras (H»v), 1. 73, 80.
SUtva Pijaka (Su-ta-lan-t’sing), i.
155 ; ii. 164; towers in honour
of the, i. 38 .
Sutrishna (Su-tu-li-sse-na), i. 31,
32 n., 100,
Su-tu-li-sse — Sutrishna.
Suvarnabhftnn — Burma.
Suvarn?igdtra (Su-fa-la-na-kiu-ta-lo),
in Chinese Kin-shi, i. 199.
SuvastavAdi, ii. 281 11.
Su-yeh, Chu or Chui, river and
town, i. 19 ; 26, 27.
SvAt (Su-ho-to), i. 31 ; 109 n., 119 11.
SvAfAmbara Jains, i. 144 n.
SvAtapura (Shi-fei'-to-pu-lo), ii. 75,
. 76 .
Sveta varas (Si-pi-to-fa*la-sae), i. 61,
95 »*
Syawuah, the Persian, ii. 30! n.
Syr-datya, Sihftn or Jaxartes river,
i. 27 n., 28 11., 29 u., 30 n., 31,
88 , 9 °, 93 . 96 , 97 -
Sz’cliuen (Shuh), province of China,
i. 10; ii. 198.
T.
Ta-ch’a-shi-lo— TaksbaiilA.
Ta-chong-pu — MahAsAnghika school,
i. 121 n., 162 ; ii. 287.
Tadwa (To-wai), birthplace of KA-
syapa Buddha, i. 48 .
TagAo, valley in Kapiisa, i. 54 ri.
Ta-hia — Baktria, i 37 n., 38 u. ; ii.
222 ft.
Tai-Hau, Empress Dowager, i. 84 .
T’ai Tsung, Emperor, surnamed
Wen-wang-ti, a.d. 627-649, i.
I n., 2, 6.
takekam 1 (ta-t’sa-na), a measure of
time, i. 71.
ruksba&lA iCfm-ob’a-shMo), Taxila,
i. 32 n. ; 136 f., 137 "•* * 3 ^ 140
n., 143 n., 145 J 3 ° 2 # 3 ° 3 * 3 ° 9 *
TakskaiilAdi, ii. 275 n.
TakshaAir&, the “severed head,” L
138-
Takht-i-Bhai, 1. 1 14 n.
Tukht-i-SulaimAn, mountain in KaA-
mtru, i. 158 ti.
Taki, village in PalljAb, i. 143 n.
Takka (Tsih-kia), the country of
the BAhikas, i. 164, 165, 166 n.,
167 n., 173 n.
tdla trees, ii. 184, 255.
Ta-la-kie.n — TAiikAn.
Talas liver, i. 29 n.
TAiikAn in BadakshAn (Mung-kin), i.
42 n., 43 n.
TAlikAu (Ta-la*kien), on the borders
of KhurfisAn, i. 48 and note.
T.i-li-lo — DAril, i. 134.
Ta-lin — MahAvana sanghArAma, i.
124.
Ta-lo-pi-ch’a — DrAvidn, ii. 228.
Ta-lo-sse — Taras.
Ta/J.a\iT 7 ]s, Tainalitti or TAinralipti
(Ta-md-li-ti) — Tatnluk (f. t?.), ii.
200 n.
TAmasavana (Ta-mo-.su- fa-na) — Sul-
tdnpur, i. 173 n., 174, 176 n.,*
convent, i. 181 n.
Ta-rai— Termed.
Tainluk, TAmraliptt, in Bengal, L
71 , 73 ; 1 1 1 n. ; ii. 186, 200.
Ta - mo - kiu - ti — Dharmakdfct or
Dharinagupta, a Shaman, i. 76 .
Ta-mo-po-io-p’u-sa — DharmapAla,
ii. 229 11.
Ta-mo-sih-teh-ti — TermistAt,i.4i 11.;
ii. 292, 296, 298.
Ta-mo-su-fa-na — TAmasavana, i.
174 -
TAmraliptt (Tan-mo -1 i-ti), ii. 200.
Tan-Chu, sou of the Etujieror Yao,
i. 8 n., IO.
T’ang, Emperor, i. 8; kingdom,
i. 8 n., 9, 9 n., 16, 216, 217.
T’ung(-ti) - Yao, one of the five
kings, i. 8.
T’ang Httan Tsung, Emperor, A.D*
713-756, i. I n., 4.
Tangut, Tanggod, tribes of Tibetan
blood, i, 57 n. t 58 n.
Tan-rao-li-ti — TAmralipti, ii. 186.
Tan-ta-lo-kia — Dantaldka, i. XI2 n.
Tanfcra, writings, i. 155 n.
Tao-ching, pilgrim, i. 38, 36, 31, 83.
INDEX.
363
Tao-yung, pilgrim, i. 103 , 104 , 105 ,
108 .
Tapdban — Taptap&ni, “ hot water/’
ii. 147 n.
TAra (To-lo) Bddhisattvs, i. 96 ; ii.
103. 174.
Taras (Ta-lo-sse), i. 19 ; 28, 29 n.
TArAvatl, ii. 103 11.
Tarim river, i* 12, 13 , 25 n.
Tartar (H11) pilgrim*, i. 19 .
Tartars, i. 103 , 105 , 106 .
Tfiskkand (Ski-kwo and Cke-ski),
i. 19 .
Ta-tkhin — Dakskina (Dekhan) coun-
try, i. 68, 69 .
Tchiua for China temple, i. 19 .
ten good qualities, i. 55.
leu-power — dambala , ii. 75.
Tenghizlake, i. 13 ; 17 n., 52.
teou — a measure of ten pints, i.
45 «•
ieou-thih , metallic stone, i. 51, 89,
166, 177, 197 , I9S; ii. 45 46,
I 74 n.
Termed (Tu-rnB, 1. *$8, 39 n.
Termist&t iTa-mo-sih-tek-ti), i.
41 11. ; ii. 2Q2, 296, 298.
Tersa (Tunis?), river and town, i.
29 n.
Tetragduis, i. 95 n.
Th&ikau or TAlik&n, i. 42 n.
Thai Tsuug or T’ai Tsung, surnamed
Wen-w.mg-ti, Emperor, i. 6.
ThAkuri dynasty, ii. 81 «.
TkAndsvara, SthAnAsvara, i. 183 11.
thang-U , tree, ii. 265.
TharekhettarA, Burmese form of
&rtkakdtra, near Prome, ii. 200 11.
Thatagush,of the Cuneiform iuscrip-
tious, the Sattagudai of Herodo-
tos, i. 61 n.
hi — persimmon, i. 88.
Thien.&in — Vusubandhu, i. 105 n.
thirty-two marks of a Buddha, i.
I n.
Thousand springs — Myn-bulak, i.
27, 28, 29 n.; ii. 288.
three jewels, i. 50.
three pitakas, ii. 75.
three precious objects of worship,
L 79 .
three precious ones, the, i, 64 .
three sacred names, i. 79 .
three sovereigns, the, i. 7 n., 8.
three species of kuowlelge, ii. 163.
three ikdydi , ii. 75, 101.
three worlds, 1* I n.
Ttaora^s or Ckasktana, king, ii.
270.
Tibet, i. 135 11. ; Little, i, 15 .
Tibetans — Fan tribes, i. 173 n.
Tibetan cannibalism, i. 14 n. ; tribes,
Tanggod, i. 57 n., 58 n.
Tieh-lo — Tirabhukti (Tirhut) i. 91 ;
old land of the YfYjjis, i. 16 .
T’ien-chu — India, i. 69.
Tien-kwan — Ddvasdna, i. 191 11.
Tien-ti — Indra, i. in.
Tih-kwni — Gunamati, ii. > 7 i.
Tih-kwong — Gunaprahhn, i. 191.
Tilada, Tiladaka, or TilAra, (Ti-lo-
ski-kia) convent, ii. 102, 102 n.,
103, 136 n.
Ti-lo-shi-kia — Tilada.
Ti-na-po — Dinavs, ii. 278.
tinduka {cJun-t’ii-kia) fruit, i. 88.
tin-s&e —ktirmad&na, ii. 96.
Ti-p’o — DGva Bddkisattva, ii. 97,
210, 227.
Ti-p’o-ai-iia- — Ddvasdna, i. 191.
Ti-p’o-to-to — Ddvndntta, ii. 150, 20T.
Timbhukti (Tieli-lo), Tirhut, 1. 16 ,
91 .
Tlrth&kas(WaX-t&o), heretics, ii. 35 11.,
2S4, 28 5.
Ti-sluh — Sakra or Indra, ii. 176.
Tibhyaraksli itA (Ti - ski - lo - ch’.i),
second wife of A6dka, i. 1 41 n.
Ti-wei, town t> the north-west of
Balkk, i. 46.
Tiz-Ab, affluent of the Yeikiang
river, i. 90 n.
To-ching, pilgrim, i. 45 , 71 .
TAkA, town, ii. 255 11.
Tokhari (Tu-lio-lo), T oxa-poi, i. 20 n.,
37 11. ; ii. 62 n., 286, 287, 288.
TokbAristAn — TukhAra, i. 37 n.
To-li, country — valley of Ta-li-lo of
Hiuen Tsiang, DArd country, i. 29 ;
i. 134 «*♦
To-lo — TAra Bddhisattva, ii. 103,
174; temple, i. 96 .
To-lo-po-ti— DvArapati, ii. 200.
To-na-kie-tse-kia — Dhauakataka, ii.
220 f.
T’ong-sheu — KutuAralabdha (‘youth
received’), i. 139 n. ; ii. 304; Jiua
Bddhisattva, ii. 218 n.
tooth, Buddha’s, i. 45, 67, 92.
Tooth-brush siyighArAma, i. 68.
To pur or Topera, on the YamunA
river, i. 187 ti.
INDEX .
3^4
To-wai — Tadwa, birthplace of KA-
£yapa, i. 48.
towns, Indian, i. 73.
To-ying, a Shaman, i. 99.
traditional knowledge of the pre-
cepts, i. 70.
Trayastriihsas (To-lo-yo-teng-ling-
slie) heaven, i. 20, 89, 40, 44;
202, 203 11 . ; ii. 4, 69 11., 87 ji.
trees, i. 88.
tieeof the father in-law and of the
son-in-law, ii. 83 n.
TrikdndasSsha , ii. I n.
trigram.8 , 1. 7 11.
Tripitaka (S.m-t’sang), i. 6; ii. 164,
247 n,
TripitakAchArya — Hiuen Tsiang,
i. 2.
triratndni, ii. 168 n.
trividyds — threefold knowledge, i.
105 n., 142, 152 n., 163.
Tsaghan Ashi bantu, or Khadatu-
bulak, town, i. 13 n.
t’sa-na — Icshan <*, i. 71.
Tsau-kiu-ch*u — Tsauktita country,
ii. 125.
Ts'a-’o-pi-ta-mo-lun — Samyuktdbhi-
dharma S'dstra , i. no.
y'Vt-ifc-Zi— Kshattnyas, i. 82.
tsau — date fruit, i. 88
Tsaukflta (Tsu-ku-ch’a or Tsu-li),
i. 62 ; ii. 125, 282, 283.
T’se-shi — MaitiOva, ii. 119, 143.
T’se-li — Mai tribal a r&ja, ii. 2 1 3.
Tseu-ho country, — probably Yar-
kand, i. 14, 27.
T’seu-na — KshunadAv.i, ii. 284.
Tsie-ku — ancient name of Cho-kiu-
kia, ii. 307 n.
Tsih-kia — Takka.
Tsih rock (Tsih-shih-shan), i. 13.
Tsih-chin-lun — Tattvusanckaya S' ds-
tra , i. 162.
Tain, king of China, ii. 198.
Tfl'in dynasty, i. 216, 217.
Ts’in land, i. 28, 29, 33.
Tain - cbing - kio - shan — * mountain
leading to perfect intelligence,’ ii.
114 m
Tsing lake— Issyk-kul or Temurtu,
i. 19 ; 25.
Tsing-cbau, town, i. 18 , 83 .
T sing -leu — PunyMld. i. 214 n.
Tsing-pin — Bh&vavivAkn, ii. 223
n.
Tamg-tu temple, i. 18.
Tsing-t’u — “pure land ” Section of
Buddhists, i. 227 n.
Tsioh-li (Feou-tlmu) pagoda, i. 103,
104, 106.
Tsi-sln — Sarvadata birth, i. 124.
Tso-hia, Tso-la-hia , period of rest,
# 73.
t8o-mo — kshauma , i. 75.
Tso-uioh — city, probably the Ni-mo
of Hiuen Tsiang, i. 85.
Tso-ts’ze, i. 95.
Tsui-sliing-tseu — Jinaputra, ii. 275.
Tsu-ku-ch’a or Tsu-li — TsaukOtn, ii.
282, 283.
tiling — light green, i. 52 n.
T’sumr-liinr mountains, i. 14, 18, 27,
29, 89, 93; 5, 25 »., 37, 41. 5^,
1 19 n.; ii. 288, 290, 297, 299 n.,
, 300, 304
Ts ii- tsai — Is v ara,
an author, i. 1 1 2
n.
Tuil-tBai-t’ien — tsvaradAva, ii. 233.
Ts’z’-li — Maitribala, i. 127.
Tu-fan — Tibet, i. 199 11.
Tuh-kiueh — Huns, Eastern Turks,
i. 86 ; 20, 28, 30, 37 11.
Tu ho-lo — TukhAra country, i. 37 ;
ii. 62, 63, 286-289, 29!, 292, 296,
302 n., 325.
T'ui - fan — “ sending - back - tke-
crowd ” sttipa, ii. 1 33.
Tukatu (Tsu-na-hi-lo?) mountain, i.
62 11.
TukhAra (Tu-ho-lo) country, i. 29 ;
37> 39 n *> 49^ 5°* 54, 15M5 7 i
62 n., 63, 286-289, 291, 292, 296,
302 n., 325.
Tu-kiueh — a Turk, ii. 285, 286.
Tulakuchi, ii. 2 n.
T’u-lu-hVpo-tu — Dhruvapata, ii.
267.
Tun-hwang, town south of the Bu«
lutighir river, i. 12, 13, 18, 24 11.,
25 n., 84.
Turfan (Kao-chang), capital of the
U'ighur country, i. 13 ; 17 n.
turquans — hordes, i. 20 11.
Turiva, satrapy of Baktria, i. 37 n.
Turks, i. 37 n., 38, 40, 45 ; ii. 288,
290, 296.
Turks, Eastern (Tuli-kiueli), i. 85 .
Turk Kb An, i. 39 n.
Turkhara (Tu-bo-lo), ii. 62,
TurkistAn, town of, i. 28 n., 29 n.
turmeric ( yo-kin) t i. 120 ; ffi-chfi, i.
148.
INDEX . 365
Tflr or Tur8n, i. 37 n.
TuBh&ra or Tukh&ra, i. 37 n.
Tusliita (Tu-si-to) heaven, i. 29 , 78 ;
134 . * 5 S> l 9 l > 226. 227. 22811.;
ii. 225.
TubIi Kurghan, ii. 299, 301.
u.
U-ciTA — Och kingdom, ii. 288.
U-on\i — Udra or Orissa.
U-chang or U-chan»r-na — Udydna,
i. 89 , 93 , 95 , 99 , 101 , 108 ; 11 $.
Uchh, ii. 265 i».
U-chi-yen — Ujiyana, ii. 72.
Udakb&nda (U-to-kia-hau-ch’a), 0 -
iiind, 1*. 1 14, 1 18, 135.
Udaya, ii. 85 11.
Udnyagiri in Orissa, ii. 205 n., 2370.
Ud&yana (U-to-yen-na), Cb. Oim-
’al, king of Kosdinbi, i. 20 ; 235 ;
ii. 4 , 322 .
(Jdayksva, ii. 85 n.
Udayibbadra, 11. 2 11.
Udita (U-ti-to). king of North India,
i. 176 n.
Udra (U-ch*a) or Odra, Orissa, ii.
204 f.
Udra R&maputra (You-tau-lan-tseu
or U-teu-lan-tseu), ii. 5411., 139,
140, 41, 142 n.
udumbnra (wu-t’an-po-lo) fruit, fig,
i. 88, 163.
Udy&na, or Ujj&na (U-cbang or U-
cbang-na), i. 16 , 30 , 89 , 93 ; 95 n.,
118, 1 19, 120U., 126, 131, 134,
149; ii. 21.
Uh-po, a Rfshi, i. 99 .
Uigburs (Hu) people, ii. 302, 326.
Ujain village, i. 1 99 n.
Ujiyana (U-chi-yen), ii. 72.
Ujj8na for Udy8.na, i. 95 n.,
1 19 n.
Ujjanta or Ujjayanta (Yuh-cheu-
to), Girn8.r bill, ii. 269.
Ujjayini (U-she*yen-na), ii. 251 11.,
270, 271.
unbelievers ( wal-tau ), i. 91 n.
UpaMa S’dstm (U-po-ti-sho)) i. 155.
Upftdhy&ya [shang and ho-shanp), ii.
169 a.
Upagupta (Yu-po-kiu-to), in Chinese
Kiu-hu, and Japanese Uva-kikta,
fourth patriarch, i. 182 ; ii. 88 n ,
89 93 , 273 .
Up&li (Yeu-po-li), i. 49 ; l8o, 181 ;
ii. 164.
updsakas (u-po-so-Jcia), pure men, i.
33 ; 81 ; ii. 146.
updsikd (u-po- 8 se-kia), a lay disciple,
i. Ill n.
Upi&n (U-pi-na), capital of Paneli-
st 1 18,' 1 a, ii. 285.
U-po-tt-sho — UpudUa S'dstra, i. 15 v
drna — hair circle, topknot, i. 1 11.,
67 n.
Urasa (Wu-la-shi), Ur.isi, "Ap<ra or
Ot 'taped) in Haz8>ra, i. 147.
Uratiub8, Uratippu, or Ura-tape, i.
31 n.
Uravilva. ii. 46 n.
U ravilv 8 -K 8 . 4 vapa ( Yeu-leu-p’in-lo-
kia-slie-po), ii. 130, 13 1.
flma — pe-haOj hair circle, i. 1.
Urtak-taii mountains, i. 27 11., 29 n.
U-sba — Och, ii. 304.
U-she-yen-na — Ujjayint, ii. 270.
uskntsha , Cb. Fo ting-ko , skull-bone
like a lotus leaf, i. 96; ii. 249,
252.
Usb-turfan, town, i. 24 11.
U 4 inara, king, i. 125 11.
Ustra, a mountain in Kasmir, i.
134 n.
U - ta-lo-an-sha-clda — U ttai-8.sb8.dha,
month, ii. 15.
U-ta-lo-si-na — UttarasOna, i. 1 32.
U-teu-lan-tseu — Udra-Ramaputra,
ii. 139 .
Utkals, Odra or Orissn, ii. 204 n.
U-to-kia-h.m-cb’a — U<Jakhand>, i.
118.
U-to-yen-na — King Udayana of Kau-
s8mbi, ii. 322.
Utpal8. Bhikshuni, transformed into
a Chakravai ttin king by Buddha
i. 40 , 41 .
Utpal»varn8 (Lin-hwa-sib), a Bhik-
shunl, i. 204, 205.
U t rflsb^a — S 11 trisbna.
Uttara (Wu-ta-lo), au Arhat, ii.
227.
U ttaradharmaor DharmOttara, foun-
der of the Sautr8ntika school, i.
139 .
Uttara Kds.ila, country, ii. I n.
L'ttarfaanga (Yu-to-lo-s&ug-kia), i.
47 -
Uttara$6na (U-ta-lo-si-na), Ch.
iSbang-kiun, king of Udvilna, i,
17 ; 126, 127, 131, 132, 133.
INDEX.
366
UttarAshAdha (U-ta-lo-’an-sha-ch’a),
month, ii. 15.
Uttai'dyana, northern inarch of the
sun, i. 71 n.
Uzbeks, i. 49 n.
V.
YaibhAra hill, ii. 175 n., 156 n.,
181 n.
VaibhAshika sect or school, i. 105
n., no n., 139 n., 193, 194.
Vdipvlya-parinii'vdna Sdtra, i. 71.
Vaiiochana (Pi-Ju-che-na), Arhat, i.
87; ii. 312.
VaisAkliatFe'i-she-k’ie) month, i. 72;
ii. 33, 122.
Vaisa Rajput-*, i. 209 11.
Vai&lli (Fei-she-li), country and
city, i. 52, 53, 54, 55, 78 ; ii. 66,
67, 6811... 69, 7011., 72,73, 74, 75.
76, 77, Si, 97, 9&, * 6 4 n.
165 n., 166.
Yaisravana-deva (Pi -sh a- men) Ku-
bAra, i' 14; 44, 45, 59, 191 n.; ii.
3°9» 3 11 * 0 0
Vairfyu (lVi-she) caste, i. 82, 89.
Vai6ya, perhaps for Yaisa, i. 209 n.
vaitraka , a twig, i. 68 n.
Vajjia or Vajjians, ii. 66 n., 68 n.,
77 11., 78 11. See Vjtfjjis.
Vajra (Fa-she-lo), ii. 170.
VajrachchMdikd , i. 2040.
Vajradhydna for Vairasamddhi ’, ii.
219.
VajrapAni (Chi-kin-kang) — Indra, i.
52; 122; ii. 22, 36, 225, 226; eight
VajrnpAnis, ii. 22.
VajrapAni dhdrani (Clii-king-kang-
t’o-lo-m), ii. 225.
Vajra samddhi, ii. 114 n., 116, 219.
vajrdxana (kin-kang-tso), imperish-
able throne, ii. 114, 116.
Vaklish or Surkh-Ab river, i. 39 n. ,
41 n.
VAkkula or Vakula, a Sthaviia, ii.
19° 11.
Vakula (Po-khu-lo), a Yaksha, ii.
190.
Vakshu (Po-t’su), Oxus river, i. 12 ;
ii. 289 n., 292.
Valablil (Fa-la-pi), i, 16 ; ii. 2 66 f.,
268, 269.
YarAha Mihira, i„ 202 n. ; ii. 200 n.
VarAha temple at TAmraliptl, i.
in n.
Varan A (P’o-lo-na) river, ii. 44 n.,
45 •
Varana or Varnu (Fa-la-na) district,
ii. 281.
VArAnasi (P’o-lo-ni-sse). See BA-
n&ras.
Varasdna (P’o-lo-si-na), ii. 286.
Varsakh river, in BadakshAn, i. 42 n.
Varshds ( Yu-shi ) — rainy season, i.
72 n.
Vasanta — spring, i. 72 n.
Vdsaradattd, ii. I 11.
VAshpa (Po-fu), ii. 55 n.
Va&bha (Po-shi-p’o) saiighArAuia,
ii. 195.
Vasin apura or Balniapura, Reinaud’s
restoration of Pi-chen-p’o-pu-lo,
ii. 272 n.
Vassd, season of retreat, ii. 161 n.
Yasubaudhu Bodhisattva (Fo-su-
fan-tho), in Chinese Shi-shin-p’u-
sa, Thien-sin or Shi-sin ; author
of the Abhidharma-kfoha Sdstra :
sometimes called the 20th Tatii-
arch (Boyd’s iVd</a-nanda, pp.
62, 63, 67), i. 98, 105, 108,
no n., 120 11., 160, 168 n.,
172, 191, 192, 193-197,225-229,
2 36 ; ii. 262, 263, 268 11.
Vasumitra (Plio-shu-mi-to-lo), in
Chinese Shi-yu, i. 105 n., 109,
Iio ii., 1 54 f. ; 11. 268 n.
vatsara ( seii ), • year, i. 71.
Vaya Rfshi, i. 209 n.
Vida S'dstras (Fci-t’o), four, i. 79.
vidana {sheu), ii. 94 n.
vehicles, the five, i. 79 n.
Vengi, probably Vmgila, ii. 217 11.
VAnuvana (Chu-lio) vihAra ‘bamboo
garden,’ ii. 43, 161, 165, 188.
Venus-mouutains, Fensberg,ii.225 n.
Vessantara (Pe-lo), Prmce SudAua, i.
17, 93 ; 112 n.
V$ 88 antara jdtaka, i. 17, 98; 213 n.
Vibhdshd (Pi-p'o-sho), ii. 307.
V ibhdshdprakaranapdda Sdstra,
( Chung sKC-fdn-pi-p'o-sha), i. i6l.
Vibhdshd S'dstra (Pi-p'o-sha-lun),
composed by Maudrhita, i. 105,
117, 153, 19 J, 192; commentary
on, by Pfirna, i. 162. ,
Vibhdshd S'dstra , of Srilabdha, i.
226.
Yichavapura, Julian’s restoration of
P’i-chen-p’o-pu-lo, ii. 272 n.
vidala, leafless, 1. 68 n.
INDEX .
3 67
Viddhals (Yueb-ti), i. 20 n. ; ii.
66 n. See Yue-chi, and iL 370.
vidyds, five ( ming ) : & 'dbdavidyd,
Adkydtmavidyd , Chilcit&dvidyd ,
HUuvidyd , and Silpasthdnavidyd ,
i. 78 , 153 ”•» x 54 ; 4 1 *
Vidydm diva si (Id hi S'd&tra { Wci-chi-
lun), of Va»u bandhu, i. 236.
vihAras in N6pAl, i. 74 n *
Vijaya of Ceylon, ii. 236 n., 239 n.,
240 n.; ancestors of, i. 108 n.
Vijayanagarain, i. 14 ; ii. 207 n.
Vijayasambhava, king of Khotan
(Li-yul) i. 87 11.
Vijildnakdya S'dstra (Shih-sbin-lun),
i. 240.
vijhdna (chi), intelligence, ii. 94 n.
VikratnAditya (Chao -jib) of &rA-
vasti, i. 106, 108 ; ii. I n.
VikratnAditya Harsh a of Ujjayinl,
i 166 n. ; ii. 81 n., 137 n.
VikramAditya, Westeni Chalukya
king, i. 213 11.
Yikritavana? (Mai-lin) sanghArAma,
i. 162.
Vimalaklrtti (Pi-mo-lo-kie), ii. 68.
Vimalaklrtti Sdtra (Pi-mo-lo-kie-
king) ii. 67.
Vimalaiuitra (Pi-mo-lo-mi-to-lo), in
Chinese Wu-hau-yau, i. 196.
VimbasAra, ii. 102 n.; see Bimbi-
sAra.
vim 6 ksha 8 , the eight deliverances,
i. 104 i)., 149.
vtnd (kong-keu), lute, i. 141 n ; ii.
*189 n.
Vinaya (lilt), i. 23, 38, 39, 54, 63, 70,
79 ; 58 n., 80, 181 ; ii. 40 n.,
55 n., 164.
Vinaya schools, i. 121.
Vinaya Vibhdshd S’ astro, (P'i-nai~ye-
pt-p* o-sha-lun), i. 1 55 .
V ingila ( P’ing-k’i-lo), probably Vengi,
capital of Andhra, ii. 2 1 7, 218.
VipA6A (Pi-po-she) or VipAt river,
"Otya <r«s of Arrian, i. 165.
Vipulagiri (Pi-pu-lo) ii. 155, 158.
Viraf&na (Pi-lo-shan-na) in Northern
India, i. 201.
VirAta or Bair&t, town, i. 179 n.
Virfidhaka (Pi-lu-tse-kia), in Chinese
Liu-li, king, L 48, 49 ; 128, 156 n.j
ii. II, 12, 20.
Visakha (Pi-so-kin), d : strict, i. 239.
VhiAkbA (Pi-she-k’ie), ii. 10, 11 ;
chapel of Mother, i. 46 n.
Viaala RAja, ii, 66 n.
Vi^vAmara, ViBVaiitara, or VAssnn-
tara — Prince SudAtm, i. H2 n.
VitastA river, 148 n.
V|^hadAranya, ii. 62 n.
Vfljjis or Vajjis (Fo-li-shi), Skythian
invaders, i. 16, 108 11. ; ii. 66 11 .,
70 11., 77, 81 n.,83 11., 236 n.
VrUras , the nine, i. 186 n.
“vulture, the peak of the,*’ ii. 47 n.
Vydkarana (Ching-m imj-luv ) of PA-
nini, i. 1 14.
VyAsa (Pi-ye-so), Ch. Kwang-po, ii.
148.
W.
Wagesh, river, i. 40 n.
wai — death, ii. 163.
WairAgayli, ii. 209 ».
Wai-iao, unbelievers — Tirthakns, i.
91 n. ; ii. 35 n., 284.
WakbAn (Ta-ino-sih-teh-ti?), i. 42 11.
Wakhsh (Hu-sha), i. 40.
Wakhsh-Ab or Surkh&b river, i. 41 11.
Wang-she-ch’ing (RAj igriha), ii. 43
n., 46.
Wan-i, suburb of Lo-yang, i. 15,
84.
washing basin of Buddha, i. 45.
wo 88 ( varshds ), i. 53 n., 58.
Wayhaud or Ohind, Udakhaiida,
capital of GandhAra, i. 135 11.
weapons, i. 83 n.
Wei dynasty, Great, i. 15, 84,94, 97,
99, 101 ; country, 86 ; language,
94 ; Tartar tribe, 84 n.
Wen-k ial-ch u- king — Skandhadlidtu -
upasthdna Sdtra , i. 201.
Wen-lin — Mucbhilinda, ii. 41.
Wen-urh-pih-yih— Srutaviih^atikOti,
bhikshu, ii. 187 n., 254.
Western countries (Si-yu), i. 84.
Western Ilia, the Tangut kingdom,
i. 58 n.
Western paradise, ii. 225 n.
wheat (spring) (tuh-mai) i. 50 11.
White Elephant palace — perhaps the
PilusAra stupa of Hiuen Tsiang,
i. 102.
White water or Peh-shwui, town,
i. 29.
WifijbAsanl hills, ii. 214 n.
Wi-sing-yuu — AjAta6atm rAja, ii.
.«5*. o
wines, 1. 89.
INDEX.
368
Women, country of Western, ii
240, 279-
worlds (thousand) — chmocosm.
writing, i. 77.
Wu-chang — UdyAna country, i. 30.
Wu-cho, “without attachment *’ —
Asanga, i. 226 11.
Wu - bau - yau — Vimalamitra, ii.
196 11.
Wu-hio — Arliats, i. 1 52 n,
Wu-i orWu-kif kingdom of, perhaps
same as Karsliar, i. 12, 24 n., 25.
Wu-jeh-no-ch’i, in Tibetan Ma-dros
— Auavatapta lake, ii. 6, 155 and
note.
Wu-kan-ti-yuh — the lowest hell, i.
1 72 n.
Wu-ki, same as ’O-ki-ni, i. 1 7.
W u-la-shi — U ra£a.
Wu-sliing, “ invincible,” — HiranyA-
vati river, ii. 32 n.
Wu-ta-lo — Uttara Arhat, ii. 227.
wu-tanpo-lo — udumbara fruit, fig, L
88 .
wu-t'u — dtu, cat, i. 146.
W'u-yang, town, i. 11.
W 11 -yau and Wu-yau-wang— A46ka,
i. 203 ; ii. 45, &c.
uu-yu-ni-pan — complete nii'vdna,
i. 161 11.
Y.
Yajur-vtda (Sse), i. 79 n.
yAk (mao-niu), ii. 80.
Yakkha chAtiyAni, ii. 68 n.
Yakkhinls, ii. 236 n.
Yaksha (Yo-cha), i. 99; 59» non.,
12 7, 153, 156; ii. 36 n., 190, 191 ;
fed by Maitribala rAja, ii. 213.
Yaksbakfltyas of Kasmir, i. 156 n.
YAma-rAja, infernal king, i. 64.
Yainanadvipa or Yavanadvipa ( Yen-
mo-na-cheu), country, ii. 200.
YamgAn in BadakshAn, probably In-
po-kin, i. 42 n. ; ii. 291.
YatnunA (Chen-mu-na), river, i. 187,
188.
yang — principle in Astronomy, i
7 1 *
Yang-chow, town, i. 83.
Yangi-hissar, according to Klaproth,
equal to Tseu-ho, i. 14.
Y ang - kiu-li-mo- lo — AfigulimAlya,
ii. 3*
Yang-lu mountains, i. 88,
Yaou-tsin, period (a.d. 406), i. 87.
Y Ark and, probably Tseu-ho river, i.
27 n. ; ii. 299 n., 307 ti.
Yarkiang (Cha-kiu-kia ?), ii. 307.
Yala, son of Kana, an Arhat, i. 53 n.
Yasada Ayushmat (Ye-she-t’o), ii. 67
74 , 75 -
Yaahtivana (Ye-sse-chi-liu), ii. 145,
146, 147.
Yo£6dharA (Ye-sliu-t’o-lo), wife of
Buddha, ii. 8 11., 17.
yava } breadth of a barleycorn, i. *Jo,
Yavanas (Ye-mei-ni), ii. 236 n.
Yavanadvipa. See Yamanadvipa.
year, vatscvra , i. 71.
Yeb river — the Syr-darya.
Yeh-hu — KhAn of the Turks, i. 45
and note.
Yellow river, i. 13 n., 57 n., 173.
Yen-chan g. 1. 87.
Yen-mo-na-ebeu — Yatnanadvipa.
Ye-po-kiu-to — Upagupta.
Ye-po-lo, country, i. 99.
Ye-po-ti — Java, or perhaps Sumatra,
i. 81.
Yerkiang river, i. 90 n.
Ye-she-t’o — Ya£;»da, ii. 74.
Ye-tha — Ephthalites, Turk tribes,
Huns of Byzantine writers, i. 15,
16, 90, 91, 92, 100, 101 ; 37 n. ;
royal ladies of, i. 91.
Yeu- j ill — BAlAditya-rAja, i. 168 n.
Yeu-kin-ho, ii. 32 n.
Yeu-leu-p’in-lo-kia-she-po— Uravilva
KA^yapa, ii. 1 30.
Yeu-po-li — UpAli, i. 180 ; ii. 164.
Y i h -cheu — B h Askara varm A.
Yih-tsai-chi — Sambuddhasa, Sar-
vArthasiddha, ii. 1 6 n.
Yih-tsai-i-ch’ing — SarvArthasiddha,
ii. 52 n., 254.
Yih-tsai-yau-i, “possessed of every
excellency ” — SarvArthasiddha, ii.
16 n.
Yin-kwong-pu — the KAsyapiya
school, i. 1 21 n.
yin — principle in astronomy, i. 71.
Y o-cha — Y aksha.
Y6ga (Yu-kia) discipline, ii. 220.
YdgAehAra schoo', ii. 103 n.
Y dgdchdrya S’dstra ( Yu-kia-ase-ti-
lun , i. 226.
Ydgdchdryabhdmi Sdstra ( Yu-kia*
m-ti-lun), ii. 220, 275.
YCgdcJt dryabhdmi S’dstra kdrika , of
Jinaputra, ii. 275.
INDEX.
ydjnna (yu-shen-na) i. 70.
yo-km — turmeric, i. 120 ; ii. 283.
yu — corner, ii. 102 n.
Yuan-chiu, a Shaman, i. 176 n.
Y u-clieu, town in Honan, i. 2.
Yu-chi, country of the Western, i.
78, 100 n.
Yue - chi, Yueh - chi, or Yueh - ti,
i. 15, 32, 33 ; 20 11., 37 n. ; ii. 67
n., 70 n.
Yu-chie-sK -te-lunshih — Ydgdchdr-
yabhdmi ffdstra-kdrika, ii. 275 and
note.
yueh-ngai-cku — the Chandrak&nta
jewel, ii. 252.
Yuei-chi tribe, 1. 56 n.
Y ueh-kwang — Chandraprabha rftjn,
i». 213.
Yiien-m tin — Ptirna, i. 162 n.
yu-fan — a gem from the Lu country,
i. 66 n.
Yu-hwui, also read Yu-fai,i. 14, 27.
yw-fon— ginger, i. 54.
3^9
Yuh-kiu-hiang — Kunkuma sttipa, ii.
I25 ‘
yuh-men — gem-gate, 1. 16 n.
Yu-kia-sse-ti lun — Ydgdch&rya S'ds-
tra , i. 226.
Yu - Ida - x&e - ti - lun — Ydgdchdrya -
bhdmi S'dstra, ii. 220.
Yun-kiai-king — Skand/t adhdtu-dya-
tanas, i. 95.
ynn-shih — cloud-stone, ii. 103 n.
Yu-shih vih&ra, ii. 1 74.
Yu(-ti) Shun. See Shun, i. 8,
Yu-tien — Khotan, i. 199 u.
Yuvand4va, king, ii. I n.
Yfizafzai tiibe, 1. 128 n.
Yeii-tau-lan-tseu — Udra R&ma-
putra, ii. 54 n.
Z.
Zapddpos or ZaSd^pyi, the Satadru
river, i. 178 n.
Zarafsh&n river, i. 12 n., 34 n.
2 A
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